102. the ninth and last year of Clemens 6. Simeon named Act. 15. 14. after his Kinsman James the Brother of our Lord was martyred consecrated his Successour at Jerusalem an 63 or 64. Euseb l. 3. c. 10. and 16. so that for full eleven years he was of an inferiour Order for so many passed after the mention of him in the Acts. 7. Dionysius spoken of Act. 17. 24. was the first Bishop of Athens Euseb l. 3. c. 4. To these may be added Archippus Bishop of Coloss Apollo of Corinth Epaphroditus of Philippi Tychicus of Chalcedon Sylvanus Sosthenes c. but it will be sufficient to review the Catalogue of the four Patriarchal Sees 1. After James the first Bishop of Jerusalem fourteen of the Circumcision succeeded him Euseb l. 4. 5. whereof Justus was the last who died an 131. which is full twenty years before Blondel's Ara. 2. At Antioch after S. Peter Euodius was Bishop till an 98 then Ignatius till an 108 after him Cornelius who died before 140. 3. Eight successive Bishops sate at Rome till 140. in which year Higinus was consecrated Antonini Pii Tertio 4. At Alexandria five are accounted from S. Mark the last whereof Eumanes was ordained an 134. Num. 4. That all these had the same power which is now claimed by Bishops is evident from Rev. 1. 20. where as the seven Angels of the Asian Churches are distinguished from the Churches so every of those Angels had a power of Jurisdiction in their respective Churches to redress abuses For why should they be particularly taxed for scandals and irregularities therein if they had no power to reform and remedy them It seems too severe to charge neglects on them who have no power to take cognizance of crimes and to correct them That those Asian Churches were fixed and determinate distinct Churches the Presbyterians cannot deny who affirm they were governed by Presbyters for that must needs be a determinate Body which is governed by one or by many The Independents shift we find here a Congregational Church wherein were many Congregations many Ministers many Believers many Pastours is frivolous for there might and many such there were yet these might be and were under one President over them in Chief for such as these many are to be found in our Cities where there are Bishops to rule them and it is evident that those Prefects were and did exercise authority over both Laity and Clergy from the rule given to Timothy by S. Paul before alledged John Frigivile of Gaunt writ his Reform Pol. an 1593 wherein he avers p. 64 c. Q. Elizabeth maintained the Government and State of the Clergy in England as God had ordained in the Law and confirmed in the Gospel for said he p. 14. Though the Apostles were equal among themselves concerning authority yet no sooner was the Church encreased but different degrees began S. Paul charged Timothy who was Bishop of one of those Seven Churches not to admit an accusation against a Priest therefore he might admit or reject an accusation against a Priest and therefore he had Jurisdiction even over a Priest Dr. Raynolds's Conference with Hart p. 535. thus states it In the Church at Ephesus were sundry Elders and Pastours to guide it yet among those sundry there was one Chief whom our Saviour calleth the Angel of the Church here then is our Saviour's approbation for the Chiefty of the Order and this is he whom afterwards in the Primitive Church the Fathers called Bishop Num. 5. The Apostles having ordained Bishops to succeed them in the Government of the Church they who were so ordained were thereby authorized to ordain others and so on to the end of the world Matt. 28. ult which in the judgment of the best Interpreters imports Though the Apostles continued not in their Persons yet should in their Successours That there should be such a Succession is concluded from Scripture Act. 1. 20. must one be ordained to take Judas his Bishoprick which by Divine disposition fell upon Matthias who as Euseb reports l. 2. c. 1. was of the Seventy an inferiour because a distinguished Rank to that of the Apostles which seems probable from v. 21. it being the employment of the Seventy to accompany and attend them Saint Paul appointed Timothy to depute faithfull persons to officiate in the Church 2 Tim. 2. 2. yea so great care had the Apostles for a Succession that as Clemens reports they Note Lift or Catalogue of approved men who should succeed the present Bishops in each Church Num. 6. In the Apostles times certainly immediately after there were three Orders in the Church not as Calvin who first conjured up Lay-Elders to be his officious Agitatours recites them nor as Mr. Dallee conjectures but as they are accounted in the Church of England Bishops Priests and Deacons Indeed it is very likely there was first but one Order the Apostolical or Episcopal the Apostles or Bishops discharging all Church Administration and Offices But they having a power entire in themselves and radically they were enabled to derive and communicate what they thought fit for the necessities of the Church to others Accordingly the Church increasing as it is recorded in the Acts the Order of Deacons was instituted who were not empowered onely to collect receive and distribute Alms to the necessities of the poor but to higher Ecclesiastical Offices For we find Philip both preached and baptized Acts 8. 35 38. That this Philip was not the Apostle but the Deacon Calvin thinketh so because he supposeth the Apostles were not then removed from Jerusalem Gualter is positive from the Testimony of Epiph. de Sim. c. and all ancient Writers Certainly Saint Cypr. ad jub is clear A Philippo Diacono quem iidem Apostoli Petrus scil Johannes miserant baptizati erant Beza reckoning the Pastoral Offices and duties adds Sub quibus c. under which we comprehend the Administration of Sacraments and the blessing of Marriage from the perpetual use of the Church in which particulars the Deacons often supplied the place of the Pastours so he Confess c. 5. Aphor. 25. This he attempts to prove from Joh. 4. 2. 1 Cor. 1. 14. with him concurrs Bull. Fleming Magdab who all received it from Just Mar. Ambr. Hter Aug. the Greek Par. and Tert. who is most express Dandi quidem c. The chief Priest that is the Bishop hath the first right of administring Baptism then the Presbyters and Deacons How long these two Orders continued in the Church is not fully resolved Some conceive from Act. 14. 23. about an 49. Claudii Septimo the third Order that of Presbyter was superinduced others conjecture not so early however Cities and their Territories submitting to the Sceptre of Christ Presbyters were constituted before all the Apostles died yet the Bishops still reserved the power of Ordination and by consequence of Jurisdiction as in the Greek Chruch even to this day Bishops alone Ordain as Arcud de
Concord l. 6. c. 4. sect Igitur observes Indeed in the Latin Church Presbyters did lay on hands with the Bishop at the Ordination of a Presbyter yet this was observed not for its validity but for its solemnity and attestation For the African Fathers who ordered it ascribed the entire power to the Bishop Cod. Afric c. 55. 80. and even at Rome besore S. John's death Presbyters were settled in several Parishes by Enaristus Caron p. 44. and therefore we may believe before that the same was done in earlier converted Churches Mr. Toung in his Notes on S. Clem. 1. Ep. ad Cor. out of a Book which Mr. Petty brought from Greece hath this Sentence S. Peter was in Britain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 settled Churches by laying hands on Bishops Priests and Deacons It will not be amiss to superadd how far the Waldenses concurred in judgment upon this case with the Church of England which we find Parsons third part of the Three Conversions of England cap. 3. p. 44. who relates from Vrspurg Trithem Antomin and others that they onely approved three Ecclesiastical Orders at which his tender Conscience was moved viz. That of Deaconship Priesthood and Bishops which is very probable for the Fratres Bohemi to continue a succession of Bishops sent twelve men to the Waldenses in Austria to be ordained Bishops by their Bishops which was accordingly done and Corranus a Spaniard one of the Waldenses flying thence into England was retained a Preacher at the Temple and dedicated a Dialogue to the Lawyers there an 1574. in the close whereof he maketh a confession of his Faith where he declares his judgment herein I hold saith he there be divers Orders of Ministers in the Church of God viz. Some are Deacons some Priests some Bishops to whom the instruction of the People and the care of Religion is committed This we are sure of S. Bernard complains heavily many Bishops were of their Communion This was the primitive Establishment Conc. Cart. 3. and 4. Chal. Act. 1. for which reason Nazian in Vita Basil enforms us that he rose to his Bishoprick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the order and rule of spiritual ascent one degree after another So S. Hier. writes of Nepot in Ep. Fit Clericus per solitos gradus c. Num. 7. If S. Augustine's known and generally approved rule be admitted then the Order of Bishops is truly Apostolical because maintained in all Apostolical Chruches before any general Council had determined it And Tert. his Sorites will make it good which was that is truest which is first that is first which was from the beginning that was from the beginning which was from the Apostles that was from the Apostles which was inviolably and religiously observed in all Apostolical Churches Calvin speaks fairly to the case and so doth Beza too if their words may be taken who have tricks to eat them in the former saith the Bishops of the ancient Church made many Canons with that circumspection they had nothing almost contrary to the word of God in their whole Oeconomy l. 4. Instit c. 1. sect 14. but more fully thus they did not frame any other form of Government in the Church than that which God prescribed in his word The latter averreth what was then done was done optimo Zelo if so then they did it from warranty either from the Scripture or universal Tradition S. Hierome himself once said it was an Apostolical Tradition and when he said it was a Custome he proved it a good one because ordered for a good end as a safe remedy against Schism and an Apostolical Custome because taken in the Apostles times when one said I am of Paul c. which happened an 58. The disparity of Bishops and Priests was so religiously maintained in the primitive Church that the Fathers in the Council of Chalc. Act. 1. adjudged it sacrilege to bring down a Bishop to the degree of a Presbyter and the Doctrine of parity was condemned as flat Heresie in Aerius because he positively affirmed that there was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. one Order one Honour one Dignity in the Priesthood Dr. Crack Defens Eccl. Anglic. contra Arch. Spal p. 242 243. Bishops then as they were settled in matricibus Ecclesiis the Apostolical mother Churches so have been continued in all successive Ages without any considerable opposition for 1500 years which is so strong and cogent an argument to some who have not been over-fond of Episcopacy they have resolved it unanswerable since the Order hath been canvassed by some yet is still retained either in the Name or Thing in all the Eastern and Southern Churches generally in the Western and Northern reformed and others unless in two or three petty Associations in comparison of the rest where by reason of some cross circumstances it cannot be obtained though highly approved and much affected by most of their learned men never disowned or abominated by any but those whose zeal for the good Old Cause is immoderate S. Augustine's expression insolentissima insania insolent madness Num. 8. If these Structures be built upon the Foundation of the Apostles Jesus Christ himself being the chief corner Stone the Fabrick is as firm as Mount Sion which may not be removed For if the Apostles did settle Bishops in their several Plantations and these such as the Prelatists plead for then that is the one necessary Government to be retained in the Church For the Apostles being inspired by the Holy Ghost they did then act and order the Church according to his directions Amesius himself resolves what is Apostolical Stands by Divine Right his words are Med. Theol l. 2. c. 15. n. 28. The Apostles were acted by the Divine Spirit no less in their Institutions than in the very Doctrine of the Gospel propounded by word or writing This he delivers to assert the Divine Authority and unalterableness of the Lord's day and will therefore hold here For if Episcopacy stand in the Church by the same authority that the Lord's day doth which Dr. Hammond hath fully proved then it hath the same Divine Authority for its Establishment This King James saw and so Premonition p. 44. is very positive That Bishops ought to be in the Church I always maintained as an Apostolical Order and so the Ordinance of God The Dissenters who allow of Church Government as such have often declared what concerns the rule of Government in the Church by Officers appointed by Christ is unchangeable Now that the Bishops are those Officers hath been evidenced from Scripture Rules and Precedents and confirmed by the suffrage of a cloud of Witnesses who as they accord in their Testimonies so were faithfull unto death some whereof were the chosen Witnesses of Christ's Resurrection some were immediate Successours to those ordained by the Apostles others of the highest reputation in the Church for testifiers of Catholick Tradition all of them had and still have such credit in the
an Apostle the Apostles as Governours over their Plantations were called Bishops and Bishops with respect to the ministerial Mission were called Apostles Timothy and Titus saith Walo p. 44. were styled Apostles but in very truth were Bishops by the same right and of the same order that those are of this day who govern the Church and have authority over Presbyters This he undertakes to prove p. 62. Bishops hold the chief degree in Ecclesiastical Order as heretofore they did who were called Apostles but the Apostles and the Presbyter-Bishops were of a distinct Order as he labours to assert from Act. 15. 6. 22 23. in these words Tunc dicebatur in Conciliis ex utroque ordine compositis c. Then it was said of the Council moulded up of both Orders that of the Apostles and that of the Presbyters id p. 269. This he seconds with an observation from the Greek Interpreters p. 26 27. who concluded the Apostles were of an higher dignity than the Presbyters fairly resolving with them they were several Orders p. 269. and that Ordination could not be common to both p. 229. Cast all this together viz. The Order of the Apostles was of higher dignity than that of Presbyters the Apostles then were in truth Bishops these Bishops had command over the Presbyters they were distinct Orders all this in the Age of the Apostles and that Ordination could not be common to both the result will be there was then a disparity in Church Officers the identity of Name will not conclude an identity in Office Presbyters were under the Jurisdiction of Bishops to them and them onely Ordination appertained which is to assert from Scripture Diocesan Bishops in the Prelatists sense Calvin and Beza acknowledge there is a Subordination of many Ministers to one President by Divine appointment hoc fert natura c. This we have from nature the disposition of men requires it So Cal. l. 4. Inst c. 6. sect 8. It was it is and ever will be necessary ex Ordinatione Dei perpetua by the perpetual Ordinance of God there be one President So Beza defen p. 153. But hath this President any power yea a double power first regendae communis actionis jus to govern the common action summon Presbyters appoint time and place and propose matters c. The second is by authority to execute what is decreed by common consent Cal. l. 4. Inst c. 4. sect 2. But is he not capable of a standing power yea he may receive a farther latitude from the positive Laws of men who without any violation of Divine Ordinance may settle it on one man for his life For either in the days of the Apostles or immediately after the Episcopal Office became elective and perpetual to one man Quod certè reprehendi nec potest nec debet Bez. defens p. 141. inde But is not the application hereof merely humane No not wholly humanum non simpliciter tamen sed c. I may call it humane not simply but comparatively without any injury to the Fathers or so many Churches In good time The consectary of this if I mistake not is to reject this Presidentiary-power as such is repugnant to God's Ordinance to reject it upon the form of application is an injury to the Fathers and many Churches It is necessary from nature and the Divine Institution and the fixing of it in one person for life to distinct acts and purposes is Apostolical either in the Apostles Age or immediately thereupon and is Catholick ever since Very right for the conceit of a successive annual Presidency held by turns is both novel never any Church for 1500 years received it and also particular those who after did are so few that 500 for one have opposed it All antiquity hath avouched several persons whose names are found in the Scriptures to have been Bishops These names following are in the Scripture and Ancients of undoubted credit have averred them for Bishops as 1. James sirnamed the Just to have been Bishop of Jerusalem we have Blondel's Testimony for this from antiquity 2. Timothy was Bishop of Ephesus the Post-scripts which Beza saith were to be seen in all the Manuscripts he could meet with of the Epistles directed to him which if authentick strongly prove this if they be suspected these great names will make it good Epiph. Hier. Chrys Aug. Doroth. in Synop. who lived in Dioclesian's time Euseb l. 3. Eccl. Hist c. 4. to whose authorities Bucer in 4. ad Ephes Pellican in 1 Tim. 1. Zwinglius de Eccles and Walo as before is cited have subscribed but that which fully clears it is that the Fathers assembled in Council at Chalcedon have witnessed that untill their time twenty seven Bishops had successively sate at Ephesus from Timothy where it was granted so many there were though it was disputed whether all of them in that time were ordained at Ephesus or some of them ordained at Constantinople 3. Titus was Bishop Prelate of Crete as the Scripture declareth Tit. 1. where the two claimed Prelatical powers are found to be settled on him that of Ordination vers 5. in every City of that Territory or Region and that of Jurisdiction in the same verse to set in order the things that are wanting or left undone as we translate the words but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may rightly be rendred Correct things out of order which supposeth a power to censure and reform irregularities The voice of Antiquity is clear here Theod. Hier. Chrys the Scholiast c. of both of them we have good warranty for their authority over the Clergy S. Paul 1 Tim. 1. 3. besought Timothy to send out a prohibition against false teachers and he commanded Titus sharply to rebuke vain talkers and deceivers and if they will prate on to stop their mouths and to silence them Titus 1. 11 12 13. 4. Onesimus spoken of Col. 4. 9. and Philem. 10. was from a Servant to S. Paul advanced to be Deacon Hier. advers er Joh. Hier. and from a Deacon to be Bishop Euseb l. 3. c. 30. 5. Linus mentioned 2 Tim. 4. 21. and Clemens Phil. 4. 3. were Bishops of Rome by universal Tradition Diodate upon these words my yoke-fellow and fellow-labourer notes The Apostle here speaks to the chief Pastour who was to reade the Epistles directed to him in the publick Assembly Bidel Exerc. in Ign. Ep. c. 3. is very clear Clemens after the death of Linus and Cletus being the onely survivor alone retained the name of Bishop all others being styled barely Presbyters for which he assigns these reasons First for that he alone remained of all the fellow-la-bourers with the Apostles Secondly because the distinction of Bishops and Presbyters then prevailed This was in the Apostles times for Clemens was Bishop of Rome an 94. as Gualt reckons in his Chronol when Simon the Canaanite was living as Bulling thinks in his Annot. in Tab. 6. certainly S. John was for he died not till an
invented Remonst Dec. 41. This was smartly urged against them by E. M. a long imprisoned Malignant an 1647. p. 3. of his Address I cannot said he submit to any new Government either in Church or Kingdom because all our late Parliaments and the Long Parliament most of all have still professed great severity and made strict inquisition against all men that should intend practise or endeavour any alteration of Religion or innovation in Doctrine or Worship as a capital offence But for all their solemn protestations to the contrary the Root and Branch design went on and when it was first set on foot Petitions were presented to prevent and stifle it The total of Subscribers in onely seven Counties and those none of the greatest amounted to 482 Lords and Knights 1740 Esquires and Gentlemen 44559 Freeholders and 631 Ministers number enough to shew how generally well affected the people of best rank and quality were for this Government but their reasons are rather to be weighed which were these by drawing them methodically 1. They desire they may left in that state the Apostles settled and left in the Church in that the three Ages of Martyrs were governed by in that the thirteen Ages since have always gloried in proving themselves by their succession of Bishops members of the Catholick Church A Government as certainly Apostolical as the observation of the Lord's day or distinction of Books Canonical from Apocryphal or that such Books were written by such Evangelists c. This they thus farther prosecuted either Christ left his Church without a lasting Government which we fear to say lest it might seem to accuse the wisedom of the father and the grace of our Lord Jesus Christ in not providing for his Family which we believe he did from Saint Luke's Testimony Luk. 12. 42. and if he lest no Rulers he left no Pastour Ruler and Pastour in Scripture being all one in person office and expression And if he did not leave such as we desire viz. Bishops the Church which we fear also to suppose hath been Apostate from her Lord for 1500 years she having no other but these for Rulers for that whole space of time Or else Christ did leave a lasting Government if so then every motion and attempt of alteration is Antichristian 2. Most of the reformed Churches have Bishops all that have any Protestant Princes with Sovereignty have them the rest which have them not highly approve and value the Order and heartily affect and wish it 3. The Removal of Bishops will be a great Scandal 1. To the weak who if they be really such and withall well-meaning suspect all innovations as some design upon their Consciences to ensnare them which makes them to suspect and dislike our whole Religion as we have found by sad experience yea the grievous Scandal of our Religion as unstable hath caused many to revolt from it 2. To the strongest who are not to be offended for this reason because they are not apt to be scandalized with umbrages and impertinences but real inconveniences and mischiefs 4. The unspeakable advantages given to our Enemies of Rome by this change which in the event proved so 5. The sad effects and consequences which we foresee and in part feel 1. Which we foresee We desire said they the continuance of this Government for that strange fears possess our hearts that Schisms Factions and Seditions will overwhelm us order peace and unity will be far removed from us reformation and suppression of wickedness and vice as is pretended will be totally cashiered and extinguished nor will ever take place or effect among us For we suspect and believe the sudden mutation of a Government so long settled and so well known cannot with any proportionable utility recompence the disturbances and disorders which it may work by novelty therefore we cannot without trembling and perplexity of mind entertain a thought of a change and of innovation in a matter of so high concernment For if the design go on we shall be reduced to such a desperate condition that we shall not know how to settle our selves or form our obedience in such distractions and sometimes repugnancies of commands as will unavoidably ensue 2. What they then felt in part since this Government is traduced and despised the Houses of God are profaned the Ministers of Christ contemned the Liturgy depraved that absolute model the Lord's Prayer vilified the Sacraments in some places unduly administred in others profanely neglected Marriages illegally solemnized Burials uncharitably performed and the very fundamentals of our Religion by the publication of a new Creed teaching the abrogation of the moral Law All the Religion we can hope for must be a movable Creed repealable by privileges and to be made suitable to the designs of any prevailing Faction whereby God is provoked his sacred Majesty dishonoured the Consciences of the people disquieted the Ministery disheartned and the Enemies of the Church emboldned in their enterprizes 6. We cannot hearken to such a change because for many years we have found the comfort and benefit of Episcopacy which as it hath been eminently serviceable to this Kingdom so it is most compliable with the civil Government into the Fabrick whereof it is incorporate that we must conclude it as the most pious so the most safe and prudent Wherefore to call it a Vassalage and intolerable burthen and thereupon to endeavour its removal relisheth not of piety prudence justice or charity This we are the rather induced to present both because our Fathers have told us of the great convenience and moderation of this Government and we have felt the comfortable experience thereof Certain it is this Kingdom is much indebted to the Bishops for their piety wisedom zeal and sufferings which we trust shall never be forgotten Thus far they It may not be amiss to subjoyn the later opinion of a great name with the Erastians who once indeed had declared before he was no such fool as to be a Puritan yet it is well known how c. but at last was forced to express his great esteem of Catholick Order The words are reported Fair Warning Part. 2. p. 4. and thus are set out It is a wonderfull thing that c. after that passage he gives his opinion I should much fear that our most excellent Religion so miserably confounded by its distracted followers would one day give place to the two grand mischiefs of the world Popery and Profaneness against which there are no other remedies besides the mercifull assistence of heaven than sound Doctrine settled severe Discipline established a decent and holy Worship secured and a grand establishment enjoyned which may fence in truth and virtue and keep out errour and sin whereby the Orthodox good part of the Nation may be known and encouraged as the Heterodox may be discovered and awed SECT 4. The little good which can be expected from Presbyterianism and Independency is that the Professours of the one Sect
him upon a Puritan Vote or Republican Resolution as they who prove and prosecute it upon the Pope's Placet or Fiat that cannot be the mystery of Godliness and Saintship in a Presbyterian or Independent which is presumed to be the mystery of Iniquity in the Pope and if the Doctrine of Rebellion be the mark of the Beast in a Pontifician it cannot be a sign of Election in a Smectymnuan or Owenist for if the Pope by the plenitude of his power can discharge Subjects from the Oath and bonds of Allegiance then the Sectaries by what names or titles soever divided or subdivided can free themselves upon easier terms for one will absolve himself by a dormant dispensation of the spirit another excuse himself by the pretence of a new light a third will plead Providence a fourth Conscience and the Blades of Fortune will stand upon their privileges The result of this tedious Chapter is God had always a Church this Church had always a Government this was always detemined by God who in the first Ages of the world settled this power on the first-born who were both Kings and Priests after he separated these Offices Moses to hold the Kingly power Aaron the Priestly yet he so ordered that the Priestly power should be subordinate to the Regal he foretold the like order should be established in the Christian Church that Nations should flow into it Isa 2. 2. and the Kings of those Nations should be nursing Fathers to it Isa 49. 23. that together with them should be spiritual Fathers Bishops as Prefects therein Isa 60. 17. for Clement according to that Copy which the Apostle useth reads that Comma thus viz. I will make thy Bishops peace so do the Seventy who in nineteen other places render the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop so Pagnine from R. Abraham and Buxtorf what we translate Office Psal 109. 8. they reade Prefecture which S. Peter Acts 1. 2. calls Bishoprick what was thus prophesied God in the fulness of time determined by his all-wise providence verified when the Church was first governed by our Lord Jesus Christ who had under him Commission-officers his Apostles and under them the Seventy Disciples After his Ascension and descent of the Holy Ghost the Apostles ruled in chief having Attendants and Assistants to them whom they after substituted as the necessities of the Church required for Bishops with Deacons and Priests under their Jurisdiction Thus the Church stood and was governed for 300 years till the nursing Fathers appeared then and ever since Kings and Bishops have presided in it Kings having the Dominion Bishops the Jurisdiction in the Catholick Church This was one great end of the Reformation to restore our Kings and Bishops to their universally acknowledged Rights due to them by Divine Law this of all other Governments is the most Christian rational and practicable because most suiting with the main end of Government which is that we may live quiet and peaceable lives without any Faction or Schism in all godliness and honesty and this therefore and no other is to be retained in the Church both upon the true measures of piety and prudence CHAP. IV. THE next thing canvassed in this Church is the constituted Worship of God by Liturgy with Ceremonies and Holy-days SECT 1. If it can be evinced that prescribed Forms were used in the Three first Centuries it will follow in the judgment of all unprejudiced persons they are still to be practised and imposed Num. 1. Our Lord and Saviour prescribed a Form to his Disciples Matt. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not onely for the Matter but very Form for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is the same with that Numb 6. 23. according to the Septuagint which did not respect onely the Substance but the Words as they were dictated S. Luke makes it clear When ye pray say Verba recitationem certam praescribit saith Melanch he gave them an Express saith Diod. long before them S. Cypr. de Orat. Dom. Christ consulting the salvation of his people delivered them Etiam orandi Formam and before him Tert. de Or. c. 1 9. Novam c. he ordered a new Form of Prayer and before them both in Trajan's Reign the Christians ordinarily used it as our Greg. observ'd from Lucian The Context will confirm the interpretation for it is generally received the Jewish Teachers did compose Forms for their Disciples S. John Baptist did whereupon Christ's Disciples moved him also for a Form Luk. 11. 1. that thereby they might be owned for such In compliance whereto our Saviour granted their Petition yet with that caution to decline novelty that he took much of it from the Jewish Euchologue as not onely our Greg. hath noted but Drusius also and Capellus plain it is from the manner of its composure it was not delivered as a Directory but as a Liturgy not onely as a Rule to form our Prayers by but a form to pray in good reasons also there are to persuade us notwithstanding the silence of the Scripture that the Disciples constantly so used it for it was a Symbol of their Discipleship not unto them as common Jews who onely used the Church Ritual but as Christ's retainers whose privilege and honour it was to have a Form of his setting they under this relation moved him for a Form in order to its observation and to discriminate them from other Jews or Disciples of other Masters Num. 2. Our Saviour himself practised composed Forms Matt. 26. 30. which Cam. assures us was the solemn customary Hymn which concluded the Supper and it is the more probable because the Disciples joyned with Christ in it which they could not have done unless they had been well acquainted with it Again he used the same prayer thrice Matt. 26. 44. so upon his complaint upon the Cross he used the words of David Psal 22. 1. and when he gave up the Ghost Luk. 23. 46. he took a Form from Psal 31. 7. Num. 3. We have the Presidents of S. Peter and S. John attending the ordinary service Acts 3. 1. which the circumstances of time and place do evince for if they neglected the daily Service or used any other they would have given an offence to the Jews whose conversion they endeavoured this is confirmed from that observation of learned men that the first Christians accommodated all their Offices to the Jewish Ritual and revived the moral Service of God practised in the Jewish Church which was always by a determinate Form saith Capel from Maim Syn. Crit. in Loc. and appears from Luk. 1. 10. compared with Rev. 8. 4. for at the time of Incense they had three Forms called Emeth Gnaboah and Shemshalom because they began with these words Lightf Desc of the Temple Service Mr. Selden in his Notes on Eut. p. 41. from Maim relates The Jews were permitted to have their voluntary prayers yet not on the Sabbath
pia fraus 2. The Zealots of the Sect honour an honest unpremeditated prayer with the title of Spiritual by way of propriety in opposition to set Forms for ordinary use pretending the Spirit immediately suggests the expressions Thus Ambrose in his experiences published with Licence from Herle once Prolocutor of their Assembly Angier Johnson and Waite Provincials in the Class in Lancashire upon a private Fast observed Jan. 6. 1642. held it forth The Lord gave some that exercised that day the very spirit and power of prayer to the ravishment of the hearers surely it was the Spirit spake in them which they resolved from Zach. 12. 10. Rom. 8. 26. This is a Jesuitical Cheat as it is reported by Maffeus elevante spiritu c. that the Spirit would raise Ignatius at his prayers four cubits from the earth 3. The great Sticklers for the good old Cause so highly extoll extempore conceptions that they own them as the best evidences of their Party and Piety first idolizing that which in some is mere natural in others an artificial habit of Enthusiasm as Casaubon hath evidenced c. 4. next idolizing the persons pretending to it who have been very monsters of men such as Achitophel who as the Rabbins relate prayed every day thrice and every time had a conceived Oration such as Basilides the great Duke of Muscovy and Oliver two most bloudy Villains and Tyrants such as the blasphemous Hacket here in England and the vile Wretch were in Scotland the horrid execrable Regicides and the whole litter of our late Mammon Rebels and Renegadoes SECT 5. It is confessed by the most knowing men of the Party that imposed stated Forms were in common practice in the Fourth Century which is an Argument they were so from the beginning For the Fathers of that Age being persons eminent for piety and sincerity in the Christian profession would not innovate and being also men of excellent accomplishments would easily have observed what was most proper for the discharge of their Function Had they believed that lowsie Fancy that the modification of publick Worship by personal abilities was the formal act of the ministerial Office as the cutting of Cloath into such a shape by his own skill is the formal ministration of a Taylor as an Anonymus p. 79. of his Survey mechanically held forth they doubtless would have made use of their great personal abilities in their publick administrations which confessedly they did not and it is certain they would not doe so because they conceived themselves obliged to retain the ancient Forms in veneration to those pious persons who composed and injoyned them for publick use The Third Council at Carthage c. 3. resolved Quascunque c. Whatsoever prayers any shall transcribe for themselves let them be taken out of a Copy before in use S. Basil de Sp. Sanct. c. 27. refers to the solemn words of prayer observed before his time in the benediction at the Eucharist Saint Chrys Hom. 2. in 2. ad Cor. exemplifies a Form which had long before been constituted in the Church In Ireland S. Patrick brought a Liturgy which he received from Germanus and Lupus originally taken from S. Mark Archbishop Vsher in his Discourse of the Religion professed by the ancient Irish affirmeth he had seen it set down in an ancient Fragment well nigh nine hundred years since remaining now in the Library of Sir Robert Cotton That every exception against those Liturgies of Saint James c. that they were supposititious is an argument that such there had been for if they were corrupted something was pure if somewhat was supposititious in them somewhat also was genuine One trifling objection against our Liturgy which serves to amuse the Vulgar is not to be neglected It is this The first Reformers industriously contrived the Common Prayer Book to endear the Papists to its use This in the judgment of wise men is to commend them Zanch. in Phil. 4. 8. thought the gratification of bad men in those things wherein we do not offend God to be a duty Amyral de Secess ab Eccl. Rom. p. 225. highly approves this course atque hic commemorare c. we are here to consider with what wisedom and moderation the French and Genevian Churches contrived their publick Forms of Prayer They are so far from handling any controversial matters therein that the Pontificians themselves scruple not to use them and which is scarce to be believed but that the matter of fact is notorious they have picked out of them certain Prayers which they have inserted into their Manuals for the use of the people in their native Language The objectors might have remembred that Book took with the Romanists for full ten years of Q. Elizabeth's Reign probably had longer but that their dear Friends the Puritans had disturbed the peace of the Church which gave the Pope an opportunity to dispatch his Emissaries and ever since both Parties have bandied against it The Consectaries of the premisses are stated Liturgy from Scripture with the practice of the primitive Christians and continued in the Catholick Church is the best service of God and our Liturgy being perfectly conformed thereto is to be retained It was then no vanity or presumption in Archbishop Cranmer to engage against all opposers thereof if he was permitted to take Peter Martyr with three or four more for his assistants he would prove there was nothing therein contained but what was agreeable with the holy Scriptures and primitive Antiquity Bishop Jewel had great reason to assert Accessimus c. We came as near as possibly we could to the Order used in the Apostles times Apol. par 5. c. 15. divis 8. and more fully par 6. c. 16. divis 1. We came as near as possible we could to the Church of the Apostles and of the old Catholick Bishops and Fathers and have directed according to their customs and ordinances not onely our Doctrine but also the Sacraments and form of Common Prayer so false and absurd is that fancy that our Liturgy is formed out of the Roman Missal that so far as it is Popish is nothing else but a bombast of corrupt additionals patched to it CHAP. V. THE next Charge against the Reformation is that Ceremonies are retained and enjoyned SECT 1. That circumstances may be determined the Assemblers have resolved Pref. to the Direc p. 7. viz. They endeavoured to hold forth such things as were of Divine Institution and to set forth other things according to the rules of Christian prudence agreeable to the general rules of God's word and some of these other things are Ceremonies for a determination of the posture of the Body in Divine Service is one which they pass when they order the people to sit at the Table and in the Office of Marriage they will and require the Man to take the Woman by the right hand c. which they accompt a Ceremony or else their immediately subsequent clause is non-sense viz.
our Church be not left without security by Law against so violent and dangerous a party For we have little reason to believe that they who bid defiance to our present Laws and make sport with Proclamations will be persuaded by gentler means to obey others Both the adverse parties are violent and dangerous and in the other particulars equally criminal 11. No true Son of the Church will envy the quiet and security of innocent and peaceable men when there is assurance that by favour received they will not grow more unquiet but we cannot take too great care to prevent the restless designs of those who aim at nothing more than the undermining and blowing up of our established Church This the Puritans have done razing down the foundations thereof even to the ground and all those who refuse to subscribe and give satisfaction as to their sincerity are labouring with might and main to demolish it again And not it onely but even to destroy Monarchy and extirpate not onely the Priestly but the Kingly Office For so long as the nineteen Propositions the Votes of Non-addresses and the Association appear against them this can be no Calumny Nay their aims go higher than to the blowing up of our established Church even to the overthrow of all Religion For to my apprehension there is as great a difference between the Popish and Puritanical designs as between the persecution of Dioclesian and Julian the former killed the Priests and Christian Professours but the latter plotted and endeavoured the destruction of the Priesthood and Christianity it self Seeing therefore what Archbishop Whitgift foretold Mr. Fox foresaw Queen Elizabeth declared and King James hath observed of this Sect is fully made out in every period of time since they prodigiously appeared it were good to follow King Charles the First his Counsel Never to trust them Postscript IT is known the foregoing Discourse was prepared seven years ago if any inquisitive person would be satisfied why it was not exposed to the publick then and why now let him know it would have been judged unseasonable then when most mens heads and hearts were full of thoughts about the Popish Plot which doubtless had wickedness enough in the design and inward reserves Some would have said it was uncharitable because it swells with hard words as they are commonly phrased which would have been as hardly censured by those who favour or endeavour to palliate the unrighteous dealings of those who have hardned their hearts against all convictions and reprooss It will be hard for these men to prove that it is sin to call a Traitour a Traitour a Schismatick a Schismatick a Hypocrite a Hypocrite though it be impossible to prove all that are so called to be such indeed S. Paul hath told us there were Traitours in his days 2 Tim. 3. 6. whose folly should be manifest to all men v. 9. and that after they would wax worse and worse v. 13. Now if this great Apostle thought such should be detected to their ignominy a good reason should be assigned why our Dissenters and Republicans with their herd of Politico's who have been Traitours to all intents and purposes if ever there have been any such in any age or quarter of the world should not be branded with that title they have demerited The same holy Apostle termed those of the Concision Dogs Phil. 3. 2. because they rent the Church in pieces by their Separation and may not we bestow the same figure on the Schismaticks of this Church who cease not to snarl and bark and when they dare bite and devour the men worthy that is with them in this distinguishing note the King and Bishops with all truly loyal Subjects What S. Aug. l. 3. adv Pet. c. 83. said of their great Grandsires the Donatists we can say of them When did they spare being able to hurt us and to the Rogationists Ep. 48. You will do possibly what you can for our ruin seeing you cease not to be doing when you can doe nothing at all But I humbly conceive fairer pleas and pretences may be made for the Separatists of the Circumcision than can be contrived for the present Dissenters and I believe those Scribes and Pharisees whom S. John Baptist called a generation of Vipers were not a brood of so venemous Creatures as the generality of these be Our Lord and Saviour bids his Disciples beware of false Prophets as of ravening Wolves but these will never be known so as to be marked and avoided as S. Paul exhorts unless some marks be set upon them now who should doe this but they who are charged to discover the Wolves and as Watchmen and Shepherds to give notice of their approach especially when they appear in their assumed counterfeit harmless habit Indeed great zeal is pretended to keep out the Roman Wolf and some over-wise projectours seem to think the surest way to effect this is to let in other grievous Wolves make an Union joyn in an Association and in a defensive and offensive League with them who have once driven this Church into a Wilderness when all Israel were scattered upon the hills as Sheep that had no Shepherd But others much more wise and truly moderate than they did believe that would make a ready way for the Conclave Wolf to catch his prey whereof if he missed we should under pretence of stopping one gap set open an hundred gates to misery and confusion by bringing in a vast number of damnable Heresies and an unaccountable Schism It may be remembred that not long since as the vogue went there was a design to unite the Roman and Reformed Churches which though it was much more honourable and piously Christian than this so lately upon the stocks and as it is to be reasonably supposed still endeavoured by double-minded and unstable men who are given to change and by absurd and unreasonable men who count gain godliness yet this way was by the troublers of Israel cried down as a politick fetch and contrivance for the reduction of Popery notwithstanding their great Bell-weather Mr. Baxter had declared that that desire of reconciliation with Rome was with such additions as might bear a tolerable sense and for his part he was persuaded the Papists were as much afraid of King Charles well fare him for this and the Grotian design as of any thing that of a long time had been hatched against them But whatsoever may be said either against or for that the late balderdash project must not take For we are resolved to stand in defence of our Divine Monarchy nor will not be contented with a titular Isle of Wight King who may bear the name but God knows who should go away with the authority Neither can we part with our Apostolical Catholick Episcopacy to take a day it will not be of much longer standing of truce with those who have forfeited their Faith with God the King and the Church nor will we be pleased with
and perfected it with a happy success even to the envy and admiration of the Christian world Certainly there hath not in any age in any part of the world in that space of time appeared such a race of Kings as our five Reformed Princes for all manly Kingly and Christian accomplishments neither hath there been a more Clergy-like Clergy than hath been under their Reigns We can esteem them to be no other than such as S. Paul Tit. 3. 10. notifies to be men subverted that 's desperate utterly perverted in understanding and will whom the Governour of the Church is to reject excommunicate him after two admonitions which if they work no good effect he is to reject with a severe censure take no pains to dispute with them any more hearken no more to their Replies and Objections faith Diod. they have by their contumacy and non-submission to their Governours put themselves into an helpless and hopeless condition they have excommunicated themselves without the Sentence of a Judge saith Dr. Ham there is no hopes of them and so leave them to the judgment of heaven as hath been accustomed What shall we say of half Conformists conforming Non-conformists who when they take the fit can come to Church and attend there by outward Conformity This will not clear them from the guilt of Schism bonum est ex integra causa and it 's to be feared there is hypocrisie in the case outward conformity may cheat the Law and mock men but it cannot be an holy living acceptable sacrifice to God because the good works of Faith must be done with a good and honest heart in sincerity and truth out of a pure heart and of a good conscience and of faith unfeigned 1 Tim. 1. and every duty must be done with respect to God's Commandment But do you see them come to Church Thanks to the King who will have Laws put in execution but when they come they come as Countrey-men do to Fairs and Markets some sooner some later and with the same reverence that they enter their Inn some not at the beginning or not till Sermon begin some go out in an hurly burly after the Sermon is ended this is contrary to the Act of Vniformity so that this coming to Church is neither Christian nor Legal Tea but many come early neither loll nor lubber nor hang down their heads like a bulrush as too many do but hold out to the last and demean themselves unless sometimes through inadvertency as the Law requireth This is confessed but for all that it will not denominate them true Members of the Church of England because many of them dispute scruple deny and undervalue the Authority of the Church rebell against its Governours Associate pack Juries in a design to ruine the Church and as opportunity serves take to a Conventicle hold correspondence with its professed enemies familiarly converse with the excommunicated by the Church and now and then commend them for their piety nay we are sure several of these late Conspiratours and Associatours were such as these all which acted directly contrary to the Doctrine and Discipline of the Church and shall these pass for true Conformists who are but counterfeits do not the grossest Fanaticks reproach and upbraid us with them when they tell us tauntingly Take up your Church of England men you often declaim against us as Traitours and Rebels but who are such now Were not most of the Conspiratours such as observed and kept the Church They did so in part but we disown them because we look upon them as the most dangerous enemies to the Crown and the Church being most false to both by their juggling pretences to them both Church-Papists and Church-Puritans do undermine the Church whilst others profess an open hostility against it but a declared enemy without is not so dangerous as a pretended traiterous friend within But what esteem is to be given to new Converts Thanks to the King again my Lord Chief Justice and the Reverend Judges we have old Converts too if they prove not better than most of them have done we have no great reason to confide in them If the new be Converts indeed they are to be treated with all civility and by love without all dissimulation to be entertained and welcomed with the same rejoycings and caresses the Father ordered for his penitent Son to lay them on our shoulders as the Shepherd his stray Sheep because we have found what was lost yet this we cannot either with prudence or safety project till we have good security for their sincerity Let the old Converts be as forward and active for the service to the Crown and Church as they have been for the Ordinances of the Junto 's Keepers and Oliver as respective to the Episcopal Clergy as they were to the Presbyterian Trimmers c. then welcome good Friends if not adieu but for this we need not look into their hearts they may be known by their fruits and overt Acts Let the new bring forth fruits worthy of repentance promote the concerns of the Crown and Church as faithfully and strenuously as they have of the Faction of Conventiclers and Associatours let them come and welcome but if they cross or the King's service and dally in their duty good night to them also What is your opinion of those learned men who think there is no determinate Government of the Church I do not like a walking Church but for this Mr. Alexander Henderson in his Second Paper thinks that is built on a sandy foundation which is not built upon the foundation of Christ and the Apostles and all they doe so who content themselves with the Constitutions of the Church and munificence of Princes I desire them to satisfie his late Majesty's Quaere How can it be made appear that our Saviour and his Apostles did so leave the Church at liberty as they might totally alter its Government at their pleasure I think if we once think of an ambulatory Church-Government at the next turn we must expect an ambulatory Creed Lastly Whereas we have had four successive excellent Princes to maintain the Reformation and many Parliaments too and one King with his Clergy thought it a necessary duty to reform this Church it s therefore the indispensable duty of their Subjects to conform not barely because it was established by their authority though that is necessarily required but also from the nature reasons excellency and goodness of the establishment it self which to evidence is the design of the following Treatise both in regard of it self and in comparison of other late Models both à priori and à posteriori which if I have sufficiently cleared to the satisfaction of any considering men who are willing to be convinced or confirmed I have done one part of a Christian Priest of the Reformed Catholick Church of England No Reformation OF THE Established Reformation EVER since the Reformation was happily compleated in this Kingdom there hath
been a great noise and bustle for a better in the chief Materials and Superstructures thereof It is confessed Doctrine Worship and Government are the Essentials of a regularly constituted Church each of which hath been impugned traduced and defamed The Doctrine hath been least debated though too much the Worship hath been more scrupled and with great heats opposed the Government most of all canvassed and bandied against Upon which accompt this being most contemned by all Sectaries and least respected by many who retain a kindness for the Doctrine and Worship is first to be reflected on where it will not be amiss before that be considered to premise something in general relating to all and every of the contested particulars CHAP. I. Sect. 1. MAny things conducing to the well-being of a regularly formalized Church may be and are in their kind alterable which yet as Mr. Calvin observes nec subinde nec temerè nec levibus de causis should not be altered Considered precisely in themselves they may but if the reasons of their Constitution be regarded they are practicè moraliter unchangeable These terms are borrowed from a great Jesuit yet made use of by several reformed Divines in several important instances and approved by them for this reason because the first reason of their origination is moral and perpetual Those of this nature being not merely occasional temporary Proviso's which often vary either upon some sudden unexpected emergent or for the avoidance of some greater evil but were ordained for the great end of Christian Society and in the ordination founded on the general rules of the Gospel Whereupon with the Greeks they passed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Constitutions for their serviceableness to the great Concerns of publick Religion with the Latins as Divina Magisteria Divinae Dispositiones Divinae Sanctiones quae publicâ Lege celebrantur quas universa Ecclesia suscipit Mr. Calvin saith of them Sic sunt humanae ut simul sunt divinae which if I understand aright hath this clear sense They are humane in their composition but divine in their foundation and reason of their Constitution Sect. 2. To attempt a second Reformation will be a great reproach to our first Reformers who confessedly were men of great learning piety and zeal For if they failed in their undertaking either through ignorance oscitancy or interest it will be readily concluded they designed onely a Change and endeavoured an innovation which at once blasts their reputation and justifies all the imputations of their Romish Adversaries who impeached them of novelty and Schism And if we set upon a new refined Reformation as their former charge will hardly be evaded so with difficulty will we solve their latter Objections viz. Protestants have no Principles or which is as bad are so given to change they will not stand to their principles whereas if we maintain the Reformation to be onely a Reduction of affairs to the primitive Apostolical and Catholick order and state we do not onely thereby render a second Reformation unpracticable but also invalidate all the Romish contumelies and calumnies This was the avowed profession of our first Reformers they would onely retrieve the Primitive Christianity and settle this Church according to the Catholick Pattern concluding all other methods of Reformation to be irrational and schismatical Bishop Jewel in his famous Apology p. 176 177. fully declares it Accessimus quantum potuimus asserting the whole and every main part to be Apostolical and consonant to the judgment and practice of the ancient Catholick Bishops and Fathers This Apology not onely Peter Martyr in his Epistle prefixed to it but also the learned Divines of Tigur Bullinger Gualther Wolphius c. have so highly approved that they resolved no Book extant in the Protestant cause was comparable to it Other eminent Transmarine Divines might be mentioned yea a Jesuit in his Pamphlet against Mr. Chillingworth hath confessed that of all other courses in the Reformation that which the English followed was the most effectual for the establishment of our Religion against the Romish Church The more shame for a presumptuous Ignoramus publickly to remonstrate We might as easily persuade the modish Ladies of Court and City to Queen Elizabeth's Ruffs as to gain him and his rabble to be content with her Settlement of Religion Sect. 3. This Church being thus Reformed and restored to its primitive strength and splendour to move for a second Reformation dissonant therefrom is in effect to renounce the Communion of the Primitive Catholick Church with which all successive Churches ought to hold as near as possibly they can a perfect correspondence and where this cannot be obtained by reason of some cross circumstances to reflect upon it as an infelicity The reason hereof is obvious for the primitive and successive Churches are but one Body having the same dependencies upon and relation to the one Lord one Faith and one Baptism and the Catholick visible Church and every regularly constituted particular Church is an organized Body having several Members for several Offices all which conspire for unity that there be no Schism in the Body which certainly would happen if successive Churches observe not the same Laws and retain not the same Government which the primitive maintained For that which maketh the Church one is the unity of these and that which distinguisheth one Body or Society from another is the diversity of Laws and Government and so long as the same Laws and the same Government are in force the Body is still the same Now as Jesus Christ is the same yesterday and to day and for ever so is his Church which at first was embodied into an indeterminable Society For the Scripture assures us the Church is a Body and that Body whereof Christ is the Head Col. 1. 18 24. Eph. 4. 11 12 15 16. which we profess to be Catholick not onely in respect of persons and place but also of time The Catholicism whereof not onely includeth variety of places and multitudes of men but is to be extended to universality of succession Now evident it is that all Bodies Corporate whether aggregate such as the Church is or sole by their succession are immortal as long as they retain the same fundamental Laws and remain under the first settled Government If therefore we condescend to a new Reformation distinct from the first Settlement or opposite thereto we design a schismatical separation from the primitive Catholick Church if we put it in execution we fall under the same condemnation we sentence against the Romanists this being the common Protestant Apology We have departed from Rome no farther than she hath from the ancient Church and her self and if there were no other reason for this our secession as there is viz. That we embraced Christianity before S. Peter planted a Church there and when the Western apartment was set out by the Fathers this of ours had the honour of being one of the Seven
the seventy Disciples which were not empty Titles but had distinct Offices the former not onely invested with dignities above the other but with power over them as appears by the Election of Matthias Now Christ was entrusted with the Keys Isa 22. 22. and honoured with the Sceptre Psal 45. 6. God committing the Government to him as the great Shepherd and Bishop of our Souls 1 Pet. 2. 25. having the Key of David Rev. 3. 7. This he ordered by an immutable Law which neither could expire or be repealed For all power was given to him both in Heaven and Earth Matt. 28. 18. a power not onely to protect but to rule the Church not onely to rule the Consciences of its Members but externally to order and administer it as a publick Society a power to rule in himself or by Proxy and Delegates therefore it follows in the exhibition thereof that charge Go ye c. v. 19. without demurr or dispute For I have the power to commission you and do command you to execute it I have received it from my Father thus to exercise that power and empower you and to it I was solemnly consecrated by the descent of the Holy Ghost as S. Luke expresseth it Act. 10. 38. God anointed Jesus of Nazareth with the Holy Ghost and with power which at least imports thus much As by the ceremony of anointing God promoted persons to high Dignities and Offices so Christ was regularly advanced to his prelatical Function to be the first and chief Bishop in the Christian Church from whose fulness all others were to receive grace for grace Num. 2. Christ having performed this Office in person took care that after his Ascension into Heaven the holy Apostles should succeed him whom he separated for this Office and over and above authorised them to depute and substitute others to keep the succession of Rulers This he consigned and passed over to them Luk. 22. 29. I appoint you a Kingdom as my Father hath appointed me Accordingly at the octaves of his Resurrection he both confirmed them Joh. 20. 21. As my Father hath sent me even so I send you and also consecrated them by that solemn Form ever since observed in the Catholick Church either in terms or words equivalent Receive ye the Holy Ghost This fully conserred on them the habitual power which actually they were not licensed to exercise till as he was they were authorized by the descent of the Holy Ghost and endued with power Luk. 24. 49. which happened soon after his Ascension Eph. 4. 11. when he took off this suspension and at Pentecost sent the promise of the Father upon them the Comforter Joh. 15. 26. the Holy Ghost Act. 1. 8. And so they were baptized with the Holy Ghost and with Fire which sate upon each of them Act. 2. 3. that every of them might be a respective Plenipotentiary in the Administration of his Kingdom This sitting of the Fire upon each of them as it destroyeth the Erastian Supposition for the Apostles were neither Civilians nor common Lawyers or Statesmen so it prejudgeth both the Papal and Presbyterian pretensions The Papal because it sate not upon one S. Peter which might have entitled him to a Jurisdiction over the rest but upon each of them that what power one of them had all and each of them had For before Christ had warranted to them twelve Thrones for every Apostle one Matt. 19. 28. as Camero hath observed that every one might enjoy the same entire authority and supremacy The Presbyterian because it sate not upon all as fellow Collegues or Common-council-men but as so many single Persons not that they could not or did not for a time act jointly but that it sate upon all and every of them so that the power was granted to them jointly and severally whereupon when they took their circuits to their several apartments they severally exercised their Function and Office Bullinger's conjecture is We have no Canonical Records of the Government of the Church but in the Acts of the Apostles where the Platform is described and exemplified in the person of S. Paul from whose example and practice we are to conclude how the rest of the Apostles first planted and then governed the Church Bul. part 2. Epit. Tempor rerum Tab. 6. de Apostal c. But evident it is S. Paul acted as a single person without any dependence upon all or any of the Twelve Therefore if this observation hold all the rest planted and governed severally if this fail the state and condition of their employment will enforce it For if they depended after the College was broken up upon any one or the whole Community they could not effectually have executed their Commission because upon every exigent especially when they removed from one Province to another they must have had the consent of that one or the whole to license and authorize them which was utterly impossible to obtain For they then being dispersed into several Regions of great distance one from another they must give up their work till at every occasion they had received orders whether to undertake and how to manage it Very few or none of them knew where to find S. Peter if they did they had no Post-office to transmit and return expresses and the College after it was dissolved never assembled again Impossible therefore it was for them to execute their Commission validly under those circumstances unless each of them had been a Plenipotentiary by the tenour thereof Num. 3. As Christ invested the Apostles with this power in a due subordination to himself so they in virtue of his investiture were to constitute others to succeed them in the principals thereof Confessedly the Apostolical Office was to reside in the Church for ever So J. O. Independ Catech. p. 119. and the ordained by them were of the same Order with them so WÃ lo p. 43 44 144. upon which account the title of Apostles was allowed in Scripture to many of those whom the Apostles had separated for the work of the Ministery Calvin speaks faintly to the point on 1 Cor. 4. 9. Tales interdum vocat Apostolos malo tamen c. yet at last he comes off more frankly telling us plainly who those us Apostles last were Qui in ordinem Apostolicum post Christi Resurrectionem asciti fuerunt As Apollo Sylvanus Pisc c. is very liberal S. Paul gave them this title Eo quod eodem munere fungerentur Saint James was ordained Bishop of Jerusalem by the Apostles in the nineteenth of Tiberius saith Blondel in Chron. p. 43. the next year after Christ's Ascension by his account which in his censure of the Pontifical Epistles he affirms from all antiquity and Walo p. 20. assures us he was none of the Twelve yet he is called an Apostle Gal. 1. 19. which Blondel Apol. pro sent Hier. p. 50. thus confirms Saint Matthew the Apostle was a Bishop and Saint James the Bishop was called
Christian world that their attestation hath ever since been reverenced and accepted in momentous matters of Religion such as the religious observation of the Lord's day the number and integrity of the Canonical Books of holy Scripture the Baptism of Infants c. Episcopacy at least stands upon the same grounds with these if these upon the true measures of Piety and Religion be not alterable neither is it The most learned of the Dissenters have been forced to use the same proofs for these which we do for Episcopacy when they have not done so they have been baffled in a good cause as hereafter may be exemplified The Conclusion then is to attempt a Reformation of Episcopacy by its extermination is contrary to the sure and standing Rules of Christianity CHAP. III. THIS is farther to be discussed in point of prudence whether the change or standing thereof will conduce more to the publick interest which may be dispatched by these observations SECT 1. They who to the diminution or abolition of Episcopacy have or would set up new models of Church Government are either the Erastians the Presbyterians the Independents or the Pontificians The three former were hatched since an 1510. the last was long of hammering but was never rightly cast till Julius the Second moulded it at Lateran and of a crackt piece made it whole Now every of these will prefer Episcopacy caeteris paribus before any of the other Platforms but their own espoused Darling which they would have all to accept because complying with and favouring their wordly designs and interests But ask seriously any of the more observing and understanding men which of the Claimers they would rather incline to provided they could not possibly procure their own to bear the sway they will fairly take to Episcopacy Num. 1. The Erastians will by no means joyn with the Pontificians because they challenge and usurp a power to take cognizance in causes merely Civil in ordine ad spiritualia Not with the Presbyterians because they also claim the same sub formalitate Scandali both of them maintain the power both of make and confirm Ecclesiastical Laws as originally and radically in their supreme Judicatures the Civil Magistrate is onely to execute them which he must doe upon their Significavit's and Writs of Requisition at his peril otherwise he shall be clogged with their Sentences of Excommunication Nor do they much fansie the Independents because they will not endure the Civil Magistrate to interpose in Church matters nor have the least stroke in externals of Religion As for the Bishops though it be a grievance that they sometimes meddle in matters of a mixt nature yet because they know that what they act in these cases is by authority derived from the Civil Magistrate according to the known standing Laws they esteem Episcopacy as the most safe and expedient form and so Bishops may stand for the present till they can by rebellion grasp again all Civil and Ecclesiastical power in their clutches Num. 2. Independents utterly dislike both Erastians and Pontificians and though they can associate with the Presbyterians at present yet they hold no good opinion of them In a Book entituled Saint John Baptist they heavily declaim against them saying They had established a Dagon in Christ's Throne had stinted the whole worship of God c. at last it came to this they had rather the French King yea the Great Turk should rule over them In a Book called The Arraignment of Persecution they declared If ever the Presbyterians rule in chief an higher persecuting spirit would be found in them than they had felt from the Bishops J. O. hath excellently decyphered these Num. 3. The Presbyterians grin at them all Beza is as angry at Erastus Socinus and Morellius as the Pope Mr. Henderson's tender Conscience started at the thought of them The Books are commonly to be had wherein they oft and sadly complained all that they could expect for their expences of Bloud and Treasure none of their own was to be recompensed with greater grievances and more dangerous licentiousness which is too true than they ever mourned for which is very false for most of them were colloguing compliers under the Government of King and Bishops At last they cried out Matters were come to that pass they had exchanged a bad Religion for none at all See Excom Excom p. 18. inde And Edwards his Gangrene Num. 4. The Papists of all men had the advantage but the more sober considering men among them have expressed That all their purchases of Proselytes were no compensation for those miseries they had sustained and still feared from the Junto's and that they were much more happy under the former Government which secured their civil Liberties and Birth-rights SECT 2. But let it be for once presumed that each of those Models had somewhat good yet withall recollect that the Constitution of this Church is of so excellent a mixture with the choicest ingredients that it will effect those great ends so much pretended by them more strongly and obligingly if it may attain its just value and respect For Num. 1. The Erastians are to be commended for their pretended care and endeavours that the power of the Civil Magistrate be not infringed by any Ecclesiastical Usurpation So far good if they were not possessed or rather pretend onely to be with fears and jealousies that this Church approved some principle to the diminution of the Civil Power which what it is none can with any colour of reason conjecture unless this be it that whilst she fully renders to Caesar the things that are Caesar's she is still cautious to reserve to God the things that are God's Erastus the first Founder of that Order had no prejudice against any thing determined in this Church upon that score if we respect either the motives which induced him to quarrel the Allobrogian Model or the Arguments he framed against it The Motives were 1. He had observed that Calvin had so cunningly contrived it that he and his assisting Ministers could upon every occasion overtop the Statesmen The artifice lay herein he took for a blind onely six Ministers but twelve Syndicks yet so that the Ministers were to continue for life but the Statesmen to be annually chosen whereby he conceived these changling Officers would be so wary as not to cross the standing Moderatours which so happened as he himself signified in his Epistle to Bulling Semper fuimus in ist a promiscua colluvie superiores We had always the better in that rifraff Junto 2. He knew those chosen Officers had neither age or experience nor judgment nor manners a full description of the late Lay-Elders to enable them to sustain so great an employment with credit and honour 3. He was provoked that a Malecontent English fugitive had liberty to discuss this Thesis viz. That in every well-ordered Church this Government was to be retained in which the Ministers with the concurrence of
the Elderships should have the power of excommunicating all offenders even Princes themselves Hereupon in a just indignation he expressed his abhorrence of this bold seditious Proposition yet with great indiscretion he causelesly vented his wrath against Excommunication as it was a Church Discipline His Arguments improved by his Followers are these He supposed Excommunication did totally cut off the excommunicated from the internal and invisible Communion of the Church whereupon his Followers argued If the power of Excommunication be in the Church Officers then it lies in their power to save or damn men But his supposition is false and the inference of his Followers is wild as one and the most learned of them hath observed for he saith finis hujusmodi disciplinae c. The end of this discipline not final Sentence was is so still that the censured being deprived of the spiritual privileges of the Church they might be humbled to salvation This is the whole truth and nothing but the truth for its onely a barr from the external visible Society of Believers not to exclude men from heaven but to encline them to put themselves in a capacity to be received again into the peace of the Church for the enjoyment of those great privileges of holy commerce which all men religiously affected earnestly desire and value A method of Discipline which Christ and his Apostles thought proper to reduce and reclaim sinners It is medicinal in Saint Augustine's expression To. 9. Serm. de Poeniten med if that Tract be his ordained and applied for edification not destruction if for destruction it is for that of the Flesh that the Spirit might be saved 1 Cor. 5. 15. or it s a Chastisement the censured are thereby chastised of the Lord that they should not be condemned with the world 1 Cor. 11. 32. which Chastisement is not sweet or joyous for the present but grievous yet yieldeth the peaceable fruits of righteousness to them that are exercised thereby Heb. 12. 11. 2. Excommunication say they is a censure inferring a civil Penalty therefore if the Church makes use of it she enlargeth her Phylacteries by an encroachment on the civil Power But where do those wrathfull Objectours find this or how can they prove it It was always reckoned in the Catalogue of spiritual gifts practised by the Church for spiritual ends and uses and exercised upon the members of the Church qua tales in that capacity onely if upon contempt hereof a civil Penalty was incurred this proceeded not from the quality and nature of the censure but from the authority of the civil Magistrate who so far respected the Church that he made provisions against the contempt of her Discipline That which the Church aims at is either to reduce the offender or to warn others or to discharge her duty in discountenancing and disowning dangerous prevailing Heresies Schisms and Scandals all which are of spiritual concernment and cognizance 3. The Bishops claim this power by Divine Right and why not Forsooth this is contrary to the Oath of Supremacy and sets up two Supremes in one Kingdom This is an high Charge I am persuaded if the great Turk was acquainted with this noble Argument he would in a rage destroy all the poor Christian Bishops in his Empire or else he would scorn and deride it as it justly deserveth For the Argument runs thus Ministers by a Divine Right challenge a power to baptize Proselytes communicate Christians and doe other offices belonging to their Functions Therefore they set up two Supremes in one Kingdom or thus The Scripture declareth the Holy Ghost made them Overseers to feed the Church of God sure they may pretend to Divine Right who derive their title from the Holy Ghost Therefore the Scripture contradicteth that Supremacy which it establisheth But in sober sadness did none of the first Christian Emperours or after Kings understand their Religion and Prerogative did they ever declare the Imperial and Episcopal power were incompatible were they all so blind they could not espie this so obvious an inconsistency or did any of our own great Councils before that of 40. ever make such a determination As for our own Kingdom we may without disparagement to their great wisedoms compare many of our Kings with the ablest of any or all of them King Henry the Eighth was a wise Prince one that would not bate an Ace of his Sovereignty yet he never scrupled at the Divine Right of Episcopacy Q. Elizabeth was as jealous of her Prerogative and as zealous for it as the highest and most masculine Spirit yet she reverenced and maintained the Order The greatest for Learning and Judgment the Father and the Son were as Prelatical as the Prelatists What King James his opinion was of Episcopacy is before related what it was concerning his Supremacy which he cogently asserted he thus expressed Premonition p. 108. It consists not in making Articles of Faith but in commanding obedience be given to the word of God in reforming Religion according to his prescribed will in assisting the spiritual Power this is to be noted with the temporal Sword in procuring due obedience to the Church mark this too in judging and cutting off all frivolous Questions and Schisms as Constantine did and finally in making a decorum to be observed in all things and establishing Order in all indifferent things King Charles the First of blessed memory hath above and beyond all others resolved the case in his answer to Henderson's Papers in his Reply to the Answer of the Isle of Wight Divines Rel. Car. fol. 691. and in his final Answer fol. 709. Sir Henry Spelman in his large History of Titles p. 157. thus stated it God hath committed the Tabernacle to Levi as well as the Kingdom to Judah and though Judah hath power over Levi as touching the outward Government even of the Temple it self yet Judah meddled not with the Oracle and the holy Ministery but received the will of God from the mouth of the Priest This is evident God for the promoting of Piety and Justice among men hath ordained two distinct Powers the Regal and the Sacerdotal which in the times of the Patriarchs were formally united and inseparably followed the first born of the male kind in every Family This he seemed to alter in the persons of Moses and Aaron investing Moses the younger Brother with the Regality Aaron the elder in the Priesthood both these received their Commissions from God Num. 16. Every power is the Ordinance of God but the Regal as Supreme the Sacerdotal as Subordinate which subordination is not essential or causal but moral by virtue of God's Constitution and accidental for Order's sake Certainly God who gives all power can order a subordination of powers derived from him the one to be superiour the other inferiour and God was pleased to dispose the distribution of those under the Mosaical dispensation that as the Priests were not to usurp the Regal for Abimelech was
Servant to Saul 1 Sam. 22. 12. and David was Lord to Nathan 1 Reg. 1. 24. so neither were the Kings to execute the Sacerdotal Function but were bound to consult their Priests and Prophets as Joshua was Eleazer Num. 27. 21. by God's appointment and David did Abiathar 1 Sam. 23. 6. We are sure Saul Jeroboam Vziah were severely checked for exercising such Acts as formerly belonged to the Priests not that they were debarred from regulating and providing for the due discharge of the Priestly Offices for that is a part of their duty 1 Tim. 2. 1 2. and Arist l. 1. Ethic. c. 13. was herein Orthodox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they are to permit the Priests the exercises of their Functions and in matters of Religion to require the Law at their mouths Mal. 2. 7. which all Christian Kings have always granted Mr. Hobbs owneth that after the Ascension of our Lord the power Ecclesiastical was in Apostles after them in such as they had ordained and so delivered downward to others ordained by them and the great Erastian name hath yielded them a power to decide cases of Conscience and to declare what is lawfull what not This was respectively done but he fell far short of the mark for certainly to baptize Proselytes is a larger portion of power than bare interpreting or teaching the Law even a power to admit Members into the Christian Society and in all reason they who have power to admit have power occasionally to exclude hence that Gentleman was forced to confess they had power to bind and loose which in Scripture signifies to forbid and decree which is more than any Casuist or Preacher as such pretends to and is rather proper to a Legislative or Judicial Power which was sometimes exercised by the Church as when the Apostles upon a complaint where no less men than S. Paul and Barnabas were Advocates for the Plaintiffs passed an obligatory Decree Act. 15. 28. 16. 4. That Precept or Permission Tell the Church at least implies the Church had then power to take cognizance of trespasses and to say the civil Magistrate is that Church is ridiculous for then the sense would be Tell the trespass to Constantine three hundred years after it was committed for till then there was no certainly known Christian Emperour and Christians were not by the Discipline of the Church to seek for remedy at heathen Tribunals in the first instance Now as there was a subordination of these Powers so there was a distinction the one was the power of the Sword committed to the civil Magistrate to reward well-doers and to punish evil-doers of all kinds Rom. 13. 4. an Heretick a Schismatick an Idolater or Blasphemer as well as a Thief a Murtherer or a Traitor and this hath its immediate effect upon the outward man body and goods with reference to the concerns of this life Ezr. 7. 26. the other is the power of the Keys to labour in word and Doctrine to exhort and rebuke with all authority to rule well in spiritual concerns to bind and to loose 1 Tim. 1. 17. Tit. 1. 5. Matt. 16. 19. the proper operation whereof is upon the Soul with reference to the world to come There is a difference saith the above cited Joh. Frig. Refor Pol. between Dominion and Jurisdiction neither the Apostles nor chief Bishops exercised Dominion but their Offices having Jurisdiction p. 16. as in France saith he p. 17. the King hath the civil Dominion the Parliaments the Jurisdiction so in England the Queen hath the Dominion but the Bishops the Ecclesiastical Jurisdiction hence Arist l. 10. Ethic. c. 9. n. 10. resolves Legislatours are differenced from Practitioners of Faculties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Professours are to Act Legislatours to prescribe rules for acting The King's power is the supreme that of Priests subordinate which difference proceeds not from the natural excellency of the one power above the other but from the all-wise disposition of God who is the chief power empowring as he is said to be natura naturans The Bishops with their subordinate Ministers are the Executours of Christ's last Will and Testament the King is the Supervisor and the Judge too to grant them Letters of Administration Bishops and Priests are the Ministers of Religion Kings are the Rulers of it and them The substance of the whole is the true Sons of the Church of England are the sole Assertors of the King's Supremacy not onely in expressions and complement but in fact and real operation not upon reasons of State or dictates of Prudence but the rule of Conscience which none of the Dissenters therefrom will allow Not the Erastians for they play at fast and loose with the King's Supremacy and by distinctions and limitations fix it certainly no where but make it as variable as their fortunes One of the most esteemed Partizans made this interpretation thereof The King is the supreme Governour but not the supreme Power Gallant Law Sophistry as if it were possible he could govern in chief who had not a power sutable thereto The Independents plead an exemption from it The Presbyterians utterly deny it Such a Supremacy as the Kings claimed and the two Houses of Parliament Erastian-wise craved indeed at first they did but beg it which after they plundred I disclaim said Henderson second Paper num 7. The true Nonconformist makes it the main work of his Book to charge it with Antichristianism The Pontificians perfectly abhor it The Prelatists are the onely defenders of it The Pontificians make Kings their Churches Ministers and Presbyterians make them their Kirk Ministers not the Ministers of God The Erastians and Independents are agreed they are originally the People's Ministers not God's The Prelatists assent with the Law of Christ and the Laws of the Kingdom the King is God's Minister Rom. 13. The Presbyterians and Independents resolve the Kingdom is in and under the Church and then the Government of that must be conformed to that of this If then the Presbyterians be rampant the civil Government must be Aristocratical If the Independents be the masters of Misrule it must be Democratical but if it happen the Erastians be the Sultans then the Game is King and no King at the best he is but their Trustee he must stand on his good behaviour and pass his accounts to the Patriots for the contracting good People If the Pope be the great Cham the civil Government must truckle SECT 3. To bring the matter nearer home there was a time when the blades of Fortune in 40 thought it prudent to declare they had no intentions for any alterations It was when the Earl of Essex his Army had scented and followed the Scent very hotly and when the King had objected the designs amongst them they formed a Declaration to renounce all such purposes Aug. 9. 42. as before they had protested against it as a slander and for once such an one as the Father of lies had
pretend great zeal against Ignorance and Sin and the other is aggrieved at promiscuous Communions though both of them by their barkings and bawlings against this Church and the Discipline and Government thereof have and do still obstruct the methods which she hath provided as remedies against those maladies Now that those Offices which she hath determined for those ends are proper and very instrumental through the assistence of the Divine grace which accompanies and inanimates them to devoutly affected Christians most effectual thereto they will be necessitated to acknowledge by observing the Order prescribed which lies thus Every Infant is to be solemnly matriculated into the Church by holy Baptism these baptized in a competent time are to be catechised in the principles of Christian Religion and then to be confirmed by the Bishop and are required to give attention to the reading and preaching of the word of God Being thus prepared they are admittable to the great mystery of the holy Eucharist and for neglect of these means the offenders are liable to the censures of the Church That these methods are Scriptural and Apostolical most of the Dissenters acknowledge some of them indeed scruple at Confirmation but Calvin conceives it to be originally Apostolical with whom more than a whole Jury of reformed Divines have given in their Verdict Mr. Baxter thinketh it would quiet the wrangle about the formality of a Church Covenant and Membership Mr. Brinsley of Yarmouth was of opinion it would remove all the fears and jealousies of vain Disputers Calvin is positive this office was performed by the Bishop from the beginning and Mr. Dallee commends that of S. Hier. Episcopus c. in Dial. inter Orth. and Lucef In this I blame the Presbyterians and Independents because at present they hang together by the tails but for all the fair copies of their Countenances if their wished and laboured for turn come their faces will look several ways If the Presbyterians get the start and keep their ground for a while they will soon proclaim the Independents to be Babylonians If the Independents once more out-wit the Presbyterians and turn them out of power and trust then the Independents will face about and tell them roundly they are Egyptians SECT 5. As for the Papists the best they can brag on is their unity of which they rant highly that they and they onely have found out the true way to it this is a mere bravado to which a wise and learned person made heretofore this return viz. Let me see the Jesuits and Seculars reconciled in England a Dominican and Jesuit in Doctrinal Papistry French and Italians in state Papistry then I shall allow them a little to vapour their oral and conclave Traditionists are hard at it in their confutations of each other their great heads of Unity Pope Sixtus and Clemens fell very foul one with another they cannot agree about the Supremacy of a Pope and a Council nor which of their four or five Churches is the infallible one the Popes and Councils have declared several ways upon the points which obviates their common shift viz. Their clashings and bickerings are but in scholastick opinions and niceties for then the definitions of Popes and Councils are no matters of Faith But here again they quarrel for some assert a Doctrine is heretical by its repugnancy to what is revealed by Christ others affirm a Doctrine is heretical because the Church hath declared so it s the former sort thus confutes If the Doctrine be heretical from the Churches declaration then the Church hath power to make Articles of Faith about which also there is a great bustle among them for some of them peremptorily deny the Church hath any power to make Articles of Faith but most of the Canonists and all the Popes Exchequer men affirm it so schismatically are they divided about their Church the Head thereof with the terms and objects of their pretended Unity when these are smartly objected to them their onely salvo is Their Rule would be a means to hold them in unity if it were followed Very good for the plain English of this is their Rule about which they so smartly wrangle and concerning which they could never yet agree will or may be a means of unity when they are agreed about it In opposition whereto we assert the Rule which we propose is not flexible like theirs but infallible viz. the sure word of God duly applied for the application whereof we take in the consentient judgment of the universal Church in matters of Faith and in points of practice the constant usage thereof these we stand to because if they be not the true means of unity the true Church of God which always relied on these and no other had never any If to this some Romanists give assent as some of them do they are so far English Episcopal Protestants From all which premised there is great reason and good warranty to conclude that under the Government of King and Bishops the Civil Power is most safely fixed mixt Communion Ignorance and Sin are most effectually provided against Unity and Obedience storngly guarded therefore whatsoever good or desirable can be expected from Erastianism Presbyterianism Independency or Popery is really experimented in Episcopacy and therefore this in true polity ought to be retained and supported the other modes are not to be admitted or entertained not the Erastians for they play at fast and loose with Kings and the Church they respect no Government present to which their submission is compliance not obedience Not the Presbyterians for they encroach upon and vilifie Kingly authority if they find a King they will if they dare shackle him or in our Northern expression houghband him Not the Independents for with them Kings are the Peoples Creatures and Trustees neither will they permit him with their good wills to intermeddle in Church Affairs Not the Pontificians for reasons given by the learned Doctor Stillingfleet and that honourable Person who seconded him It is therefore the clear interest of the Crown if it would have a Church National to govern by it ought to be Protestant Episcopal as a late ingenious Writer hath observed lest if it be held of the Pope Kirk or People in Capite it totter and fall That Probleme which Dr. Prideaux Ep. Ded. ad fasc Contro An suprematus Papalis sit potiùs Antichristianus quà m Presbyterianus aut Enthusiasticus may hence easily be resolved if we be not too palpably partial we must declare them all or none at all to be Tyrannical or Antichristian The best Argument ever yet produced to prove the Pope to be Antichrist is his bold challenge over all Kings and Monarchs to depose them and dispose of their Crowns and Dignities which if it be good it will hold as strongly against all other Sectaries for they are as truly the Limbs of Antichrist who preach and press Rebellion against their lawfull Sovereign and those commissionated by
with the other three if they be not removed no recipe of reformation or condescension will work kindly with him All this is but a Copy of his Countenance when he puts on his considering Cap somewhat else must march off and be disbanded Certainly for his dear sake and the good service he expects from his Herd and Comerades the six Homilies against Rebellion must be cashiered and cast off to the dogs Well! This is onely one Doctour's opinion A very good Friend of his would have the nineteenth Article quite cut off because therein as he sagely guesseth the Church is defined directly as the Independents define it In good time till these two be agreed about the definition of the Church there is little hopes of the much talked of Union how this noble reflexion will go down with him let him certifie when the project of Union is effected but for his comfort that he may take heart again that suggestion of the noble Peer was the product of his malice and ignorance For the Church of England reprobates Independency which is that every particular Congregation is an independent Body not subordinate to any superiour Ecclesiastical Authority as Spanhem Ep. ad Dav. Buch. p. 74. with Rivet and Poliander might have enformed him as a singular schismatical Sect purely Donatistical yet if the Doctour be offended that his beloved Friend thus girds at Independency perhaps his other folly that the Seventeenth and Eighteenth Articles are dark and not so full as he desires may regain his favour Whether it doth so or no is not considerable men of clearer eyes and better set think otherwise For they have resolved that the Church of England had gone so far in these points as could with perspicuity and safety be concluded from the Scripture Mos Amyr de Secess ab Eccl. Rom. p. 160. inde Bishop Daven de pace inter Evang. Proc. p. 20. ad pacem Eccles adhort p. 146 147. This is certain they were variously stated by Protestants both at home and abroad What the judgment of Melancth Bulling Eras Sarcer c. was is well known What our Bishop Hooper held is fairly discovered in his Epistle to the Reader prefixed to his Treatise on the Ten Commandments what Bishop Latimer is found in his Sermon on Phil. 3. and on Septuagesima and in his Sermon on Acts 13. 48. This is remarkable many in the beginning of Queen Elizabeth's Reign returning home from Geneva broached Calvin's Doctrine here one whereof wrote a smart Letter to an ancient Divine who had been exiled too charging him for his opposition to that Doctrine with Pelagianism whereunto he secundo Eliz. framed an Answer wherein he purged himself and others of his judgment from the imputation and by way of recrimination proved the Calvinists to be Pelagians But a dapper younker and through paced Bigot is not onely angry at these before excepted but falls foul on the Sixth Article what moved him at this I cannot conjecture unless he bogled at the Apocrypha but perhaps I may guess what heated him against the One and Twentieth Article forsooth in his wise judgment the Kirk with its Provincials may meet c. without the King's leave first obtained and sit too contrary to his express command I may also possibly hit at his displeasure at the Thirty Fourth Article because by it he and his Drove must be concluded Schismaticks Great reason he had to keck at the Thirty Sixth Article For when he was presented to the Class of revolted Ministers with their Lay-Elders for Ordination they were not provided at first for a cast of their Office for not knowing how to pick out a form of Ordination from the Directory they were at a loss till they received one from Scotland and then they gravely proceeded to work they went on all hands without any scruple that they had stinted the Spirit in the use of that set Form CHAP. VIII HAving considered the subject matters according to the rules of Religion somewhat remains to be added from the common measures of prudence to over-rule any motion tending to an alteration which are to be taken from the resolutions of wise Heathens and Christians who have foreseen and discovered the danger and mischiefs of such attempts and then to make it appear that those persons for whose behalf or their own instance such a motion is made are not qualified for such a respect SECT 1. Num. 1. Considering Heathen have decried all innovations in religious matters especially Plut. in Camil. is positive viz. Subjects are to be kept in conformity to the Worship of their Countrey by a coercive power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because mens humours and passions are so irregular and irrational that restraints must be set upon them which he proved from common observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Men by the fierceness of their depraved dispositions are now hurried into superstition and sedition and anon fall into prophaneness and irreligion Maecenas in Dio advised Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. above all things do thou thy self worship the Deity according to the Constitution of the Countrey and enforce others by punishing obstinate Recusants and doe thus not onely for God's sake but in good policy for thine own and the Countries For if the refractary Fanaticks and Changlings be not curbed they will plot and move for alterations in the Law whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Conventicles will be formed in which Conspiracies will ensue to the danger of Monarchy Upon this counsel the Emperour gave this following strict charge to the Senatours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Maintain the settled Laws vigorously giving no way to change assigning this reason for those things which continue in the same state though perhaps worse in themselves are yet more profitable for the publick Lips from Stob. tells that when a noble Peer taxed Cotys King of Thrace with tyranny because he commanded the penal Laws to be put in execution sawcily saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This is madness not government the King soberly and mildly replied This my madness keeps my Subjects in good order viz. The Fanaticks and Hypocrites in their right wits and the peaceable Loyal in their just rights It was no bad order that whosoever should make a motion for a change should present it with an halter about his neck unless he could make it appear to be just reasonable and practicable Num. 2. Christians are of the same mind Lact. l. de Ira Dei c. 12. saith Quid erit in homine truculentius c. What can be more horrid in man than that without fear of God he can elude or defie the force of Laws Euseb l. 8. de Proep Evan. c. 2. shewing the happiness of the Jewish State under Moses and Joshua attributed this to their concord and to their excellent temper of mind in that they abhorred all innovations esteeming it the chiefest point of prudence not
to enterprise any thing which might infringe or abate the tenour of the Law The Presbyters and Deacons of Rome writing to S. Cypr. l. 2. Ep. 7. are very positive Quid magis c. What can be more necessary either in times of peace or persecution than to exercise due severity according to Divine order S. Augustine fully Tract 11. in Joh. Admirantur Donatistae c. The Donatists wonder that Christian Princes should bestir themselves against the detestable dividers of the Church but to abate their wonderment he subjoyns this reason Si verò c. If they did not labour to suppress them how could they give an account to God of their power which they had received from him because it is the duty of Christian Kings that they in their times preserve their Mother the Church in peace That smart saying of his Ep. 73. Possid is not to be forgotten Magis quid agas c. Think rather what course you are to take with those who will not obey Laws and how to handle them than to trouble your self to make it appear that their disobedience to Laws is sinfull This also shews that the Christian Emperours did make severe Laws against the Schismaticks of those times so did Constantine and his Sons Aug. Ep. 166. Ed. Bas To. 2. so did Valentian Gratian Theodosius Arcadius but Justinian took the safest course for the Hereticks being great traders he came even with them none should trade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but the Orthodox the rest had six months given them to consider whether they would conform or no. Evident it is that as the Emperours handled them sometimes more severely sometimes more remissly as the exigence of their affairs and state of the Empire would permit the Church and State did accordingly enjoy their peace and quiet or else were pestered with intestine broils and mischiefs The Governours of the Church were not behind hand to doe their part for the Laodicean Council forbids them admission into the Church c. 6. prohibits any Orthodox man to give his Sons or Daughters in marriage unto them c. 31. yea not to pray with them c. 33. and though it be true S. Aug. and Optat. called the Donatists Brethren yet at last they would not that was after that they had rejected or laid aside the use of the Lord's Prayer as many of our Fanaticks have done But above all Solomon prohibits the removal of what had been long settled by paternal power Prov. 22. 28. which the Ephesine Fathers with many other Ancients have applied to Church Customs and Constitutions Hereupon all wise men have dreaded the dissolution and abolition which is the Puritans work of Reformation of what hath been firmly established by good authority finding the provoking and irritating of humours by medicines in order to a cure have oft proved mortal and have oft resolved a tolerable sore is much better than an hazardous application for a remedy The Lawyers have a saying Better a mischief than an inconvenience which can signifie onely this that a remedy by admitting onely an inconvenience hath oft proved more mischievous in the event than the mischief they endeavoured to avoid because every notable change of State is apt to produce a world of unavoidable mischiefs it being morally impossible upon the exchange of a mischief for an inconvenience to prevent a new set of mischiefs which are not ordinarily found till they be felt It is notorious that even preposterous and unseasonable pressures of present remedies against either some present conceited mischiefs or fansied inconveniences hath choked the heart of all the main and principal concerns which ought first to have been respected and frustrated all those great ends whose advancement hath been pretended and whilst the greatest care of our Patriot Reformers should have been neither to tempt God nor to weary and harden his Vicegerent they have most impudently imprudently and wickedly provoked both by their rebellious actings and preposterous courses Heu probatum est witness not to go farther back our late Exclusioners and No-money-men Num. 3. Admitting a change be submitted to this will not gain nor secure those that are given to change For upon every such change they are ready ever and anon to change their principles and practices The Donatists the great Grandsires of our Sectaries did so at first they yelped Quid Imperatori c. What had the Emperour to doe in Church affairs but S. Augustine tells us with the change of the times they changed their note for taking their time they petitioned Julian the Apostate supplicantibus Rogatiano Pontio saith Opt. for liberty of Conscience which he readily granted them upon an hellish design ut per sacrilegas dissensiones as S. Aug. that by their sacrilegious dissensions he might destroy Christianity hip and thigh root and branch if possible Thus it fared with our Boutefeus they sadly complained and heavily declaimed against those Laws and do yet which our most Christian Kings had enacted for the keeping their Subjects in obedience with penalties upon the seditious disturbers of the peace and transgressours of Law upon the same Donatistical principle yet upon the lamentable change of the times they procured from the Junto's Keepers and Noll cruel Edicts against the regular Sons of the Church which were executed as Bishop Sanderson truly noted without justice or mercy that they had reason to complain as S. Augustine did of the Donatists they were so mischievous ut Barbarorum facta c. That the actings of Barbarians were more mild than theirs Aug. Ep. 122. Num. 4. All the forementioned Petitioners did earnestly solicite for the Religion established by Law avouching a change thereof was unjust most impious and uncharitable They had reason so to doe for that above-cited Text Prov. 22. 28. doth at least insinuate that it is contrary to all Religion equity and prudence upon every motion or singular humour of absurd and unreasonable Male-contents or Phantasticks to discompose or unhinge what our prudent and fatherly Governours have industriously set for the publick peace and tranquillity and have been long received with the approbation and full satisfaction of all good and peaceable Subjects But there is another Text Prov. 24. 21 22 which probably wrought on them to be so zealous for the established Religion My son fear thou the Lord and the King and meddle not with them that are given to change for their calamity shall rise suddenly and who knoweth the ruine of them both A sad caveat this destruction is awarded not onely on the changelings but on the moderate medlers who are agitatours mediatours and apologizers for them who though they will not justifie them yet dare plead for them speak a good word for them and as much as they can with safety to themselves palliate and smother their crimes These though stylo novo they be called or miscalled the moderate sober party yet they answer not the name For they are either crafty designing
evil men or well-meaning but easily-deluded men and generally are such who carry fair to all true to nothing but interest fast friends to Mammon and underminers of the Government Num. 5. That severities are to be exercised on transgressours of Law we may warrant from Scripture God settled the Eighth and Tenth Commandments which he improved by an explanatory Act Deut. 19. 14. which after he revived by an additional Act with a smart penalty and sanction Deut. 27. 17. to heighten and enforce the obligation That this was God's intention is evident from the Ceremonies adhibited in the promulgation which were not performed in common but solemn form For the Levite was enjoyned to proclaim the Sanction with an audible voice the people were to give their assent and consent thereto by pronouncing Amen The Jewish Tradition is that one moiety of the Tribes should stand on Mount Gerazim the other six Tribes on the descent of Mount Ebal the Levite should pronounce both the blessing and curse appendant to the Law Josh 8. 33. first turning his face to Mount Gerazim he published the blessing viz. Blessed is he that removeth not c. then wheeling about to Mount Ebal he denounced the curse viz. Cursed is he that removeth his neighbours Land-marks Wretchedly mistaken then are our Fanaticks in their Case-divinity who resolve it is sufficient for them when resolved to affront the Law to submit to its penalty as if the mulct were designed not the duty and this the rather because they are provided with variety of shifts to get off scot-free For though in those Laws which are purè poenales merely penal for their violation this subterfuge may hold because the will of the Law-giver may be either the performance of the duty or undergoing the penalty as a competent satisfaction yet in those which are termed mixt penalties partly moral not onely civil partly penal the evasion will not relieve them because the intention of the Law-giver is regular obedience the penalty is onely respected as a more effectual means to induce and infer the prescribed duty and to prevent all neglects and contempts The ground of enacting and exacting such penalties is taken from common observation Meliores sunt quos amor c. Good men love Government and their Governours whom they will readily obey The Law is not made for a righteous man 1 Tim. 1. 9. but the many the mobile must be kept under the awe of Sanctions and the lash of the Law Arist l. 10. Aeth c. 9. hath long since observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Men do not usually obey out of respect or conscience-sake but for wrath and fear neither do they abstain from evil for its baseness and badness but for the punishmets attending thereon S. Aug. l. 2. cont Pet. c. 83. hath excellently declared the great benefit of penalties annexed to Laws Timor poenarum c. The fear of punishment if it doth not remove the errour yet it will prevent its spreading malignity if it take not the cause away yet it hinders most of its mischievous effects SECT 2. They for whom the motions of union comprehension and toleration are intended and promoted are not persons qualified for such respects For Num. 1. Ever since any of their persuasions appeared in the world which was an 1536. the same year that Jesuitism crawled abroad they have been noted and censured as a most turbulent unpeaceable generation of the same temper with those of whom the Psalmist speaketh I labour for peace but when I speak unto them thereof they make them ready for Battel Upon their first rising Zwinglius discovered a strong malignant humour in them insomuch that when Oecolampadius had a desire to entertain them in Offices of trust he cautioned him not to own them but for all that he went on in his project of comprehension and union so far that at last he found himself mistaken and confessed he had undertaken a matter of more discommodity than profit Gualter reputed them such virulent Incendiaries that in a Letter to Dr. Cox Bishop of Ely dated Mar. 6. 1574. he passed this sharp censure on them If they begin in this sort having not full possession of their Kingdom what shall we think they will doe if they obtain absolute authority and in his Letter to Dr. Sands Bishop of London he thus concludes Quare video c. Wherefore I conceive we ought to be very carefull lest from the wounds of the Roman Monster not yet subdued a multitude of mad-caps arise Bullinger compared them to the Roman Tribunes a seditious Sect possessed with an unsatiable desire of rule and principality What those judicious observing men had espied in them we of this Kingdom have felt and found to some purpose In Edward the Sixth's time they with might and main obstructed the pious and moderate endeavours of our first Reformers by their loud and lewd clamours which gave the Papists an occasion to reproach the Reformation as tumultuous whereupon the Government thought fit at once if possible to silence the virulent calumnies of the one party and satisfie the groundless scrupulosities of the other by framing another Edition of the Common-Prayer-Book with this Protestation There was no harm in the first This the clamorous party were offended at and secretly repined at yet because it was seconded with a severe Sanction they durst not publickly inveigh against it so proved it is if Religion and reason will not prevail with them to a conviction yet severity will still them from murmuring and tumult In Queen Mary's days many of them were exiled a condition which might have calmed their furious and raging spirits yet even then they raised those scandalous troubles at Frankford which begot such heats and animosities as were never since wholly allayed For hereupon those squabbles and contests which soon after happened in Queen Elizabeth's days were heightened The peace of the Church was disturbed and the minds of the people distracted with the senseless brawlings of Whittingham Gilby and Goodman who had the impudence to justifie Wiat's rebellion asserting his cause was God's Great were the insolencies of White Rowland and Hawkins when they appeared before Dr. Grindal then Bishop of London Hereupon the Pope thought it a seasonable opportunity to fish in these troubled waters and then followed the Rebellion in the North and the Spanish Invasion c. In all which her Majesty's distresses the Puritans cunningly working upon her necessities still persisted in their turbulent outrages vexing her righteous Soul with seditious Petitions and virulent Pamphlets such as the Admonition Diotrephes Have ye any work for a Cooper c. These high provocations and affronts to Majesty occasioned those expressions from Archbishop Whitgift who in Dr. Fuller's judgment was one of the worthiest Prelates that ever the English Hierarchy did enjoy viz. If the Puritans be not sharplier dealt withall than hitherto they have been they would not onely tear asunder this Church with Schism and
an ambulatory or menstruous Creed nor with an arbitrary monstrous superintendency voted and unvoted and revoted backward and forward according to the sense and interests of the Chairman and his crew in S. Stephen's Chapel Neither will we be satisfied or own a civil or common Law hotch-potch Church according to the device of the Counter-plot as the three Inventors gave it a Name one whereof is an outlawed Traitour the second a Church Trepanner the third a giddy Changeling For I demand Was the Church of England when Popish a true constituted Church according to its first settlement by Christ and his Apostles and subsequent example of the Primitive Church because it was so established by Law or not If it were we have done the Papists business they need not prove us we have proclaimed our selves Schismaticks in separating from a true constituted Church by Christ's and the Apostles order antecedently such before any humane Sanction if not then a legal settlement may be Antichristian which in that very respect stands in great need of a Reformation For as to attempt a Reformation of that which is founded on Divine Authority and stands by Divine Law is a contradiction to the indispensable and irrevocable will of the Founder so to reform what hath been introduced by mere humane authority without any warranty either general or special from a grant of our Law-giver is a pious Christian duty provided that in the management thereof nothing be done repugnant to any other Divine Law and our duty But let what can be suggested for the promotion of this new project it will be baffled by the two notorious Ringleaders of the Faction For if Mr. Baxter's onely true way of concord will not pass he and his Comrades will be as clamorous and stirring if they dare as ever J. O. is positive All lawfull things are not to be done for the Churches peace which quite undoes it Confessed it must be that several of the Partisans conceive a full union cannot be expected yet to comprehend and condescend to those who will occasionally and partially conform may go far towards a peace In good time can this be a way to true Christian peace when Mr. Baxter hath given us fair warning not to trust them plainly telling us Apol. for Nonconf p. 90. they are onely Instruments to undermine us and will turn against us as soon as they have opportunity Neither will their coming to Church as they delusorily and hypocritically call it clear them from the guilt of Schism because this Church being both founded and settled upon Divine Right in all its Superstructures there arises an obligation constantly and throughly to communicate with it and observe its Rules and Orders which not to doe is sinfull Separation and to abett or countenance those who doe not is to partake of their sin For it is not love devotion or duty which draws them but cunning interest and fear which drives them to this outward auckward conformity The best any can make of it it s an act of compliance cannot be an act of Christian allegiance and obedience to lawfull Superiours which is a work of Faith incorporate with the other good works of Faith issuing from the supernatural power of God's Word Spirit and Grace Certain it is that the men for whom this favour is moved do publickly and honestly declare which is next to a moral impossibility that they ever will that Kingly power is originally and immediately from God that Prelatical Episcopacy is a Divine Apostolical Institution that some circumstances and adjuncts in the external ministeries of Divine Worship not expresly prescribed by God may and ought to be adhibited therein for decency order and edification they are not to be trusted and if frequent experiences will not make us so wise as to neglect them and all such motions for them we are fit to be begged and once more undone We are yet again efforted with a troop of tantum nons who are still bleating for connivence forbearance and moderation which in effect is to solicite the Laws be outlawed though herein they would give better evidence of their moderation and modesty if they left that solely to the resolution of the Government Take these we must as we find them and we shall find them vary as the wind does they can blow hot and cold with one breath that trimming Proverb is their Rule There is no living at Rome and fighting with the Pope and let the Government sink or swim they will keep themselves out of harms-way If possible to make sure of this world they will have friends of all parties for which end they can at present swallow the Oath of Allegiance take the Test and upon another occasion vomit a fulsome Remonstrance Address or Association but by all means they will make infallible provisions for heaven in order whereto if they be in health they are for the Church and if in safe policy they may for a Conventicle too yea from the Church to a Conventicle and back again if sick they will not refuse the Offices of the Church but will admit them de bene esse yet for their transire and viaticum they must have a voluntary conceived prayer by a moderate Sneak who can play fast and loose with the Church Offices and to make sure work the Sacrament must be re-administred by one of the same batch or a zealous Holder-forth In my judgment these of all other Sects are the most dangerous because the more close and reserved we cannot say they are either flesh or fish nor discover whether they be Hawk or Buzzard they are animalia imperfectè mixta but this we know much mischief hath hapned by this false disguised and miscalled moderation to evidence which it will be requisite to exemplifie this in some all are too numerous and would be too bulky instances and to give in the opinion of two who in their times were reputed moderate learned men and excellent preachers 1. It hath been mischievous to the Church The Samosatenian Heresie was brought in under a mistaken charitable pretence to reconcile the Jewish and Christian Religion The Heresie of the Monothelites was set up on a design to moderate the Heresie of Eutyches The Eusebians propagated the Arian Heresie by their moderate endeavours to compose the difference betwixt them and the Catholicks Some Novatian Bishops to satisfie the scruple of a convert Jew thought fit to leave it though the matter of it was an approved practice as a thing indifferent which soon raised a Schism and this Schism in a short time begot another Theoph. Alex. favoured the Originists in hope to recover some at least from that Sect but S. Hier. told him roundly his moderation therein was very offensive to holy men because thereby he emboldned and strengthned the already over insolent and peevish Faction What Greg. Naz. got or rather lost by his easiness of temper is too large to relate and so it is of many more