explain by shewing wherein this Communion doth more particularly consist In my p. 5. viz. in the same Articles of Faith The Communion of Saints in Faith I nam'd the Apostles Nicene and Atharasian Creeds which have been received and used in the Catholic Church from the times they were first published and appoint'd by the Authority of the Church the Creeds are Compendiums and brief Comprehensions of the Objects of our Christian Faith and do contain all things necessary to be believ'd every Article being a principle of the Christian Religion which every Christian is bound to profess and is the Test to distinguish between Heretics and sound Christians and now this profession and agreement of Christians in these Articles of Faith may be truly called the Communion of Saints in point of Faith But my Adversary is not very fond of these Creeds and why not in Scripture says he Why every one who truly believes the Scripture believes the Articles of Faith and every one who believe the Articles believe the Scripture He says They are but Human composition They were Composed by those to whom the Care and Authority of the Church was committed and every Article for the benefit of all even the meanest Christians being formed and Collected out of Sacred Scripture are of Divine Authority He says I shut out the Greek and other Eastern Churches This is but his own Conception for they agree with us in all Articles of Faith they do not indeed express the Article of the Holy Ghost in the very same words but they acknowledge that the Holy Ghost proceedeth from the Father by the Son which differs not in sense and they Worship the Trinity in Unity and Unity in Trinity so that in Articles of Faith we and they hold Communion Well! I perceive thô my Adversary relishes not and speaks with but indifferent Respect of the Creeds yet he says however he is so far in Communion with us so in this he will be no Schismatic or rather no Heretic The Communion 〈◊〉 Saints 〈◊〉 the Eucharist Another particular which I mentioned requir'd in this Communion is partaking all at the same Table which thô it be not individually yet Spiritually it is the same and being every where called the Lords Table could be no otherwise meant but that this Gent. will be very witty and take exceptions at every thing The Apostle calls it the Lords Table The Cup of Blessing which we bless 1 Cer. 10.21 v. 16. v. 17. is it not the Communion of the Body of Christ We being many are one Bread and one Body for we are all partakers of that one Bread All true Christians partaking at the Lords Table are one Body in the Apostles Sense the bread not only signifieing the Body of Christ but the Unity of the partakers also and this is the Communion of Saints at the Lords Table Here says he we are with him still I wonder at his confidence he would say sure hâ—re we ought to be with them for they are not with us By comparing our Church with the Primitive Churches I have proved her to be a Church truly Catholic her Jurisdiction as truly Apostolical as they were from whence it follows as I have said that her Orders are to be equally obey'd her Unity and Peace as strictly maintained and what soever was Schism in any of them must be so in her To refuse Communicating with any of them at the Lords Table and to have set up another Table in opposition to any of them must in this Gentlemans judgment have been criminous Schism then of necessity it holds true against our Dissenters they refuse Communion with that Church which most certainly holds true Communion with the Universal Catholic Church and consequently with the Son of God who is the Head thereof and the Principle and proper Object of all Christian Communion Our Dissenters have set up a separate Table in opposition thereto rob'd her of her Members and broke her Unity all this being notoriously the breach of Christian Charity is in this Gent. and Mr. Hery's Sense too Schism which Mr. Hery calls an Arch-Rebel but not so properly as an Infamous Rebellion in Christs Kingdom and thus they are Schismatics in Separating from the Communion of Saints at the Lords Table What he talks here of deriving our Succession from the Church of Rome is already answered A third particular required in this Communion I affirmed to be Communion of Saints in the same Prayers the joyning all in the same holy Prayers and Supplications Intercessions and giving of thanks according to St. Paul's express Command To this he says I cannot mean that in those Dutys we must necessaryly use the very same words c. for then I exclude all the World but them of my own perswasion and a great many of them too I exhort therefore saith St. Paul that first of all Supplications Prayers 1. Tim. 2. v 1.2 Intercessions and giving of Thanks be made for all min for Kings and all that are in Authority c. Here is a sufficient ground from Holy Scripture for Liturgies or Forms of Prayers in the public Worship and Service of God and St. Paul gives his reason for it in his Ep. to the Romans that we might with one mind and one mouth Glorifie God the Father of our Lord Jesus Christ Rom. 15. v. 6. According to this command Forms of Prayers or Liturgies were Composed early in the Catholic Churches and have been used ever since that there might be an Unity in their Supplications and Prayers and in their Thanksgivings and Praises that nothing should be omitted nor any thing more in our Petitions express'd but what our holy Religion requires that there should be no rudeness or undecency in words in which respects conceived and Extempore prayers are very liable to be faulty and in these they were all obliged to joyn where ever they came together for the public Worship and Service of God Herein they had Communion with God the Father and with his Son Jesus Christ who was in the midst of them Mat. 28. v. 20. and in whose name they were presented and with one another Uniting all in the same Prayers here is the Communion of Saints in holy Prayers It is true that the Respective Provincial or Diocesan Churches had not every one their set Forms of Prayers or Liturgies in the very same words every Bishop having power to Compose a Form for that Church of which he was Over-seer Yet they were the same for substance so that every Christian was obliged to Communicate not only with the Bishop or his Presbyters under whose Jurisdiction he lived but all Catholics coming to remote Churches did as bound by the Rules of Catholic Unity Communicate with their Fellow-Christians to what Church soever they came That in this the Church of England as in the former particulars holds Communion with the Primitive Catholic Church will appear Pream Quinto
interruption to this Age. is saith he an assertion without the least shaddow of proof yea contrary to the acknowledgment of all Church Historians If this Gent had mentioned where any Church Historian of Credit is of his Opinion and shewed when any interruption happened he had done something for the support of his opinion But let him examine from this present age to the days of Lucius King of the Northumbers who is credibly said to be the first King that Embraced the Christian Faith in this Isle and if he can assign one Breach of this Succession he out does his predecessors but if not he stands guilty of bringing a false Accusation against all truly Catholic Churches For not only the Church of England but all other Established Catholic Churches do assert the Succession of their Bishops to descend from the Apostles And it is in every Diocess as sacredly Recorded as the Succession of Rings and Emperors to their Thrones But in p. 22 he says The very Papists themselves confess that there are insuperable difficulties about the Succession of Popes in the Roman See My Adversary would rebuke such boldness in me I never discoursed with any of that Church who did not zealously assirm the Succession and I believe they may challenge him to name any of them or shew any Books of theirs wherein he can find such a Confession as he alledgeth In the days of Valentinian there was great strife about the Claim of that See yet none was put into possession who had not Episcopal Consecration in which respect the Episcopal Succession was preserved so that the insuperable difficulties are but his bare Allegation But pray how can there be a Priest without this Line of Apostolic Succession Can a man receive Priestly i. e. Spiritual Power by laying on of the hands of them who have not Power to confer it it is St. Pauls question Rom. 10.14 15. how shall they hear without a Preacher and how shall they Preach except they be sent c. which is a strong affirmation that no man ought to preach without Divine Mission The great Bishop of our Souls was sent of God the Apostles received their Mission from him and no man can say he is sent that is can truly be a Minister of the Gospel who hath not Apostolical Mission and no man hath power to send who hath not received it by Succession from the Apostles and this Succession must be by an uninterrupted Line from the Apostles or it ceases to be Divine so that the absolute necessity of an uninterrupted Line is a sufficient reason to prove it And now I may affirm that great Catholic truth it remaining firm and unshaken set down in my former paper p. 3. viz. who ever he be that is out of this Line of Apostolic Succession and Exercises any Ministerial Office without the Commission of Episcopal Ordination can be no more or other then a Lay Impostor and a Schismatic and that without exposing Christianity it self as he says p. 23. I do or without leaving the Consciences of all the men in the World at an utter uncertainty whether they have a true Ministry or true Ordinances or no for there is no other way wherein a true Ministry and consequently true Ordinances can be found and this is so far from Leaving mens Consciences at an uncertainty that it is the only foundation of certainty and assurance of a true Ministry and consequently true Ordinances and from whence we receive real comfort in the Participation for other Foundation saith Saint Paul can no man lay than that is already lay'd which is Jesus Christ 1 Corinthians 3. vers 11. Jesus Christ hath founded his Church upon the Holy Apostles and so as not to be demolished or expire with their lives but to continue firm in their Successors to the end of the World to deny this is both to distrust the power and providence of God and to make void the promise of our Lord made Mat. 28.20 But this my Adversary does for says he in p. 24. in how many Cases may this Line be broken and all the Apostolic power conveyed there be spilt and lost c. Is not this mans Faith too weak in the power of God and in the promise of his Son Which is that the Gates of Hell shall not prevail against her Mat. 16.18 that is his Church and shall the devices of men out do the Gates of Hell shall the fancy of this man and his Brethren over-throw that against which God hath promised the powers of Hell shall not prevail And because these men infatuated by Error despise this Church whose Foundation was laid by the blessed Jesus and hath the power of the Keys of the Kingdom of Heaven committed to her must she be made a Prey and a Sacrifice to the blind Ignorance Pride and Lusts of these mens minds to make way for the Whimsy and Invention of man not known or heard of in the Church of Fourteen hundred years Must the power of Preaching the Gospel Absolving Penitents Consecrating the Holy Sacraments c. be lost and made void by being translated into prophane hands to be Officiated by those who are not sent of God All which are the unavoidable consequences of this man's Doctrine For he says p. 24. Where this Line is broken all this Apostolic power is spilt and lost The Abbot of Hy was objected by a Popish Writer to prove our Church Schismatical and it is now brought by this Dissenter against the Apostolic Succession which in his p. 25. he names in the Margin The most Reverend Primate Bramball in answer to the Papist writes a just Vindication of the Church of England c. In p. 131 and 135 of his works you have an account at large where he clears the Northumbrian Bishops from Receiving Consecration of the Abbot of Hy and shews that they had their Consecration from the Bishop of Derry then called Derry-magh under whose Visitation this Abbot lived The Primate tells us the Records were to be seen at Derry before the Irish Rebellion and this story you have much to the same purpose in the Lord Bishop of St. Asaph's Historical accompt of Church Government c. Chap. 5. so that this Dissenter has no more advantage with the Popish Writer against our Church by casting this Imputation out of this Story to break the Succession then the Papist had to prove us Schismaticks nor is any intercision hereby proved which my Adversary pretends In the same p. 25. he desires to know of me or any who encourages me to write little Books Whether this Line of Succession may be continued in a Schismatical Church and the Apostolical Power conveyed thereby says he if by Schism men and Societies are cut off from the Vniversal Church then such Schismatical Churches are no Churches c. What occasion I gave him for this question you may see in my 3d. Page after I affirmed the Apostolical Succession of Bishops and inferred from
Sexto Ed. 6 ti cap. primi if we consider that the CONVOCATION in the Reign of Edward the Sixth by whom our Liturgie was Reform'd with one consent agreed upon one Set Form of Prayer Administration of Sacraments c. to be used in the English tongue in every Dioces thrô out the Realm In the Reforming and Composure wherof they had before their eyes the Word of God and the Primitive Church for their imitation the Glory of God the Comfort and Edification of the People for their End and all their Supplications and Prayers therein are directed to God Almighty presented in the name of the blessed Jesus and all we supplicate for in them is for no other than what is allow'd of and required in our holy Religion and is a reasonable Service To this I will add two things more viz. Mr. Calvin's Letter to the then Protector of England which is to this purpose For so much as concerns the Prayers and Ecclesiastical Rites I much approve that they be determined so that it may not be Lawful for the Ministers in their Administrations to vary from it and he gives his Reasons That it may be a help to the weakness of some That it may be a Testimony of the Churches Consent and that it may stop the desultorious levity of those who are for new things The other is what their Learned Mr. Baxter saith Disp of Liturgy Prop. 10 viz. The constant disuse of Forms is apt to breed a giddiness in Religion and may make men Hypocrites who shall delude themselves with conceits that they delight in God when it is but in these Novelties and Veriety of Expression that they are delighted and therefore he adviseth Forms to fix Christians and make them sound Thus these two great Guides of theirs It being clear that there is a Communion of Saints in Prayers as in other Offices of Divine Worship the refusing to Commnuicate therein is a Breach of Unity and of the Communion of Saints Nor can I stand charged as my Adversary affirms with Excluding all those from the Communion of Saints who use not the Liturgy of our Church every National Catholick Church having equal Authority to enjoyn its own Liturgy in which every Member therein is bound to Communicate by the very nature of Unity required in the Gospel St. John declares Revel 5.9 c. that the Four and Twenty Elders in his vision sung a new Sonâ— and sets down the Form of words wherein the Angels the Beasts and the Elders all with a load Voice glorified the Lamb c. Now what ever else this may signifie it certainly Represents the Uniformity of Divine Service above and it is to be considered that the Church on Earth is the Type of that glorious part of the Catholic Church Triumphant in Heaven and thô the perfection of that Unity which is above cannot be attained unto in this imperfect State which is below yet that which is above is proposed for our imitation and sheweth the great delight the Glorious Trinity the One God hath in the Vnity of his Service The nearer we on Earth Resemble that Unity which is above the more perfect we are The Church of England in Immitation of the Church above enjoyns Unity in Her Prayers Intercessions c. and in all the Worship and Service of God but in contradiction to this our Dissenters can by no means endure it A Fourth particular mentioned by me required in the Communion of Saints is Communion of Saints in subjection to Governors To be Subject and Odedient to our Spiritual Rulers and Governors who have derived their Authority from the Apostles by a due Succession in all things pertaining to Godly Life Decency and Order To this he says in p. 31. and 32. We are very desirous to give due Honour and Obedience to our Spiritual Governors who derive their Authority from Christ which is more proper than to speak of deriving it from the Apostles for Christ is the only Fountain of Authority and the Stream are derived rather from the Fountain than the Cistern it is observable the mans expression is sunk from an Vninterrupted Succession to a due Succession To observe the Apostolical precepts in Government and Worship may make it up a due Succession but there is more in an Vninterrupted one than so now before he can say we want this Qualification for Communion he must prove that Diocesan Bishops are made our Spiritual Rulers by a Divine Command For any man living to affirm that he has Received Authority to be a Minister of the Gospel from Christ Jesus immediately is contrary to the current of the Gospel and the voice of all Antiquity since the Apostles Who but the Apostles can this be attributed unto St. Paul thô after the miraculous descent of the Holy Ghost upon the other Apostles had indeed a Commission from Christ Jesus immediately yet it was confer'd in an extraordinary manner by a voice from Heaven that it might appear to be no cheat Acts 13.3 and he entred not upon his Office without the Imposition of the hands of the Church No spiritual Power is received from Christ Jesus by any man immediately it is conferred no other way but from Christ to his Apostles and by a Succession from them to our days the Original and Foundation thereof being Christ Jesus If any man will pretend to an immediate Authority and prove it not by some Miracle or Revelation he can pass for no other than a mere Enthusiast and an Impostor This Doctrin of his is the false bottom upon which many Heresies strange and pernicious Opinions have been built and is the Parent of our Schisms and Separations if a man by this Suggestion can but gull the weak people into a belief of such a Commission to be immediately from Christ How do they follow and admire him With-draw their Obedience from their lawful Governors and Pastors break the bonds of Charity and all the Rules of Peace and Order and all this only to be the Disciples of such a man All the Honor and Obedience these men give is not to Spiritual Governors who are so by the Institution of our Lord. Jesus to whom alone the promise of the Assistance and Operation of the blessed Spirit is given to Guide and Govern the Flock of Christ but to them who enter not by the door but climb up some other way i. e. those who are set up by their own Authority That in many particulars these Dissenters differ from the Church of England wherein she agrees with the Primitive Churches doth by this time fully appear My using the words dâ—e Succession here doth not as he pretends sink the sense of an Uninterrupted Succession for that cannot be called a due Succession which is not an Uninterrupted Succession So this is but a mere â—ingle I have before sufficiently proved the Government of the Church by Diocesan Episcopacy to be the Institution of our Blessed Saviour and
that our Diocesan Bishops in the Church of England are invested with this Divine Authority by an uninterrupted Succession and so are made our Spirituaâ— Rulers by the same Divine Authority Now these Dissenters having this Divine Authority among 'em it follows by my Adversary's acknowledgment that the Dissenters in England want this Qualisication for Communion by which Communion must be understood the Communion of Saints In the same p. he says A single person taking upon him to Govern some Thousands of Congregations by such Rulers and Officers as our English Prelacy uses and this by the Nomination of the Civil Magistrate without the consent of the people or the Ministers within the Diocess is a Creature we find not in Scripture nor in Primitive times and therefore can be no Spiritual Governors of ours by Divine Right c. That the Jurisdiction of English Prelates is of Divine Right being proved this Creature as he scoffingly calls it which he says they can neither find in Scripture nor in Primitive times is evidently found in both and no other Creature that is no other Government of the Church can be found in either so that his objections against Congregations being numerous in a particular Diocess comes to nothing Their Rulers and Officers are mentioned before But it is worth Observation to see how the Regular Accession of a Bishop to his Diocess is maliciously called by him a single Person taking it upon himself as if it were mere Usurpation But that which he seems to be much Scandalized at is their Nomination by the Civil Majestrate without the consent of the people or the Ministers of the Diocese If it would not swell my papers too much I could give him very many Instances to prove that for many Ages the Nomination of Bishops hath been in the Right of Christian Emperors and Christian Kings and that it hath been so very Anciently in England and ther 's great reason it should be so for they were the Founders of Bishopricks who else then can of Right lay claim to the Patronage of presenting to them what confusion would be the result how endless the Feuds and Animositys in every Dioces were their Elections Tumultuary and Popular By the Presbyters of the Dioces they are Elected the Dean and Chapter in every Dioces being their Representatives and this is to prevent Animosities and Divisions among the Clergie in the Election of Bishops and the Clergie or any other Person as well without as within the Dioces have liberty to put in any Allegation they have against him and the Crime if proved Judicially invalidates the Election and all proceedings therein So that all their Quarrel in this is only against the Ancient Right of the Crown and the wisdom of the Clergie in preventing strife and contention That Diocesan Bishops are our Spiritual Rulers by Divine Authority being proved answers all he says in his 32 and ends in his 33 P. His words are these When this man or any one for him has made it appear that the Authority of a Diocesan Prelat Dean Lay Chancellor c. over all in the Diocess is as Sacred as that of Moses and Aaron we will not dare to dispute it for seare of Corah's doom c. I hope he will not take it amiss if we be not frighted out of our wits by such misapply'd passages c. The Dean Lay Chancellor c. are Prudential Officers and have not a Divine but a Legal thô humane Authority But the Authority of a Diocesan Prelate conferr'd by and derived from the Son of God must be as Sacred as that of Moses and Aaron for the Apostle St. Paul in his Epist to the Hebrews puts a far higher value and esteem upon the Evangelical than the Aaronical Priesthood then certainly to set up Congregations in defiance and combination against Evangelical Priesihood viz. Diocesan Prelacy is a Crime of as deep a Dy as that of Corah and his Congregation Now thô I have more Charity than to have these men frighted out of their wits yet I heartily wish that they may be frighted into a sence of their guilt and into a fear of disputing the Crime being of the same Complexion with that of Corah for althô God doth not now usually avenge himself against such proud and obstinate Offenders as he did to Corah by the imediate execution of his Judgments yet he hath reserved a Day wherein his wrath against all despisers of his Authority and all other unrighteousnesses of obstinate and impenitent Sinners will be revealed He says Such misapply'd pasages viz. as that of Corah they have often heard urged to back the Doâ—rin of Non-resistance and all those Principles of Slavery some men have bee endeavering to instil into our minds c. Be the consequences what ever they may happen to be the Doctrine of Non-resistance was the Doctrin of the Holy Apostles These are the words of St. Paul Let every Soul be Subject to the Higher Powers for there is no Power but of God the Powers that be are Ordained of God Whosoever therfore resisteth the Power resisteth the Ordinance of God and they that resist receive to themselvs Damnation Rom 13.12 These Precepts of the Apostle are to continue eternally and are unalterable irreversible by any human Authority whatsoever To the observation wherof and obedience wherunto all Christians are infallibly oblig'd Now thô this Gent. may be above my advice yet it will be his wisdom not to preach any Doctrin contrary to this Divine Precept not only because it is contradicted by the Court of Rome but because the Government will punish it as Seditious He says in Pa. 33. In what Bounds he will six the Primitive Church we know not certain it is a Century or Two made a considerable change in the seatures of the Goverment and Worship c. Let him and all his Fellow-Dissenters lay their heads together and if they will be so kind to themselves as to search the Histories of the Church and the writings of the Fathers concerning the Goverment and Worship in the Church and shew if they can any change in the Goverment and worship in the three first Ceuturies which until they perform my assertion stands firm As for the change of Government which he so confidently affirms barely upon his own Authority and Fancy is notoriously false for what the Government was then it has continued to be in all Catholic Churches to this day so as that therin there hath been no change at all But says he in Pa. 34. If we must take our measures by these Churches that are truly Primitive we fear not to put our selves to the Tryal c. Well! thô we have no Security that upon this Tryal they will stand to the Verdict yet let it be Tryed He says That our Congregations have this Agreement in Faith none will deny Dissenters agree not with the Primitive Church It is not the Agreement they have in their Congregations with
Majestic than in our Churches The truth of this will best appear from their practice None of their Addresses to K. James the second were presented 'till the Composure and Form thereof was deliberated and well weighed by more than One by the whole Classis of a County The Preacher saith Eccles 5.2 Be not rash with thy Mouth and let not thine Heart be hasty to utter any thing before God c. But they in their Conventicles Address the Majesty of Heaven they rush upon and approach his presence with the rash and Sudden thoughts of one single person with a Prayer newly Coined but whether Sterling true according to Standard being never tryed is uncertain for the people know it not nor the Orator till it be out they shew'd more Fear and Reverence to an earthly King than they dayly do to God Almighty Is this Rational Is this Grave In their Conventicles at the reading the Holy Scriptures among which the Psalms consisting of the highest strains of Devotion they Sit or Loll and are covered is this Grave and Majestic When the Minister as they call him offer up his rash and unconsider'd Prayers to God the People are in confused and irreverend postures as if there were some unconcern'd and trivial thing in hand is this Grave and Majestical He who Administers in their Divine Worship as they call it has no other Habit than what is due to and becomes a Tradesman or any other Layic in the Congregation and indeed therein they are very modest the Minister for the most part having no more claim to Priestly Garments than his Auditors is this Grave and Majestic The truth is these men are so humorsome that what is Rational they condemn as Senceless what is Grave and Majestical they condemn for Superstition and on the contrary what is Rude Irreverend and Foppish they esteem as Rational Grave and Majestical By this time it is very evident that the Dissenters in England do Separate from a Church wherein there is to use Mr. H-ry's words not any thing amiss i. e. not any thing that can give any just occasion to Separate from her and that the Communion for I cannot call it a Church or Society they joyn themselves to is so far from being better that in many Respects which I have mentioned it is so much worse that its an absurdity to compare them The Inference then drawn by Mr. H-ry from his own Proposition is clearly against them Mr. H-ry p. 19. that their Separation from our Church is clearly for Separation sake and is necessarily an Vncharitable Alienation of Affection and is consequently Schismatical Having also considered my Authors Notion of Schism to wit p. 37. for persons wilfully to with-draw themselves from such particular Churches as are framed according to Scripture Rules and impose no new or needless Terms is to act Schismatically because such wilful Separation when no cause is given cannot be without breach of Charity with our fellow-Christians which is the Scripture Notion of Schism Having shewed that our Church is truly framed according to Scripture Rules and that she imposeth neither New nor needless Terms this Inference of his is necessarily against them too viz. That the wilfull with-drawing of these men from such a particular Church as our Church is is to act Schismatically c. If any thing would prevail upon the Oâ—â—â—inacy of these men here is conviction from their own Reasoning 〈…〉 fair dealing with Mr. H-ry at this time will make an Attoneâ—â—â—◠〈…〉 â—â—â—mer Omission and allay my Adversaries bitter thoughts against me In my 〈◊〉 paper p. 7. I instanced the Authoritys of Ienatius Irenâ—us â—â—â—â—ian and A 〈…〉 who were all Bishops and Mattyrs and agree Tâ—â—â— for 〈◊〉 to disâ—â—ey then Bishops and Presbyters appointed set ever them and to Sâ—parate 〈◊〉 them oâ— to set up distinct Conventicles is 〈…〉 Is not by this understood diâ—â—râ—ty or Separation of Comâ—â—â—◠〈…〉 is not this properly Scâ—â—sm Yet for this my assirmation he does in his 45 p. peremptorily charge me and consequently those Pious Maâ—yrs with giving St. Paul the Lye It St. Paul condemn'd the Corinthians for admiring and barely preâ—â—â—â—ing one Minister before another of Schism shall that far greater and blacker Crime the fâ—â—saking and Separating from them â—o which the 〈◊〉 were not then arrived be excluded from Schism Shall a cut in the Arm be truly call'd Schism or Schissure and shall not the lopping off and Separating the Arm from the Body which is the Dissenters Case be accounted so Wherein do I give St. Paul the lye This Gent. is a topping Accuser The rest of his Book contains chiefly Bitter Invectives and Scurrilous Reflections at his bitter reviling of me I wonder not But stand amaz'd at his hardyness and indeed horrid and gross Impiety with so much Venom and Malice to take into Royal Sepulchers and render our Four Protestant Monarchs Infamous see his p. 61. of K. Charles the 2d he saith not to be paralell'd in Story I Q. Elizabeth's Reign our Church was again Reform'd all the Innovations and Superstitions which by a long series of time the Church of Rome had introduced into the Church and Consecrated with the Title of the Did Religion abolished the inestimable Blessing of the truly Ancient Cathoâ—e Religion revived and established this Religious Queen and all those pious Prelates to whom under God the praise of all that Glorious work was due escape noâ— his malice but in one breath blackens and defames them all these are his words in p. 75. That great Princess had sâ—â—â—thing of the Sire in her and there wanted not Prelatic breath to blow the Spark into a Flame The Universal Fame this Great Princess had for Wisdom and Piety the Turbuâ—en Humor and Insolent behaviour of the Dissenters towards Her you have an account of in Bish Barnet's Aâ—râ—dgment c. the 4th Book p. 381. Now notwithstanding that this man saith in his 2d p. that Penal Laws had a quite contrary effect and in his 3d p. that they have not hitherto brought Protestants to an exact Uniformity this Queen in the year 1592 made Penal Laws which being Vigorously Executed contrary to his maxims had the good effects and proper ends for which they were made supprest the Ring-leaders and put an end to their Conventicles and brought so many of them to Conformity that during Her reign afterwards she had no more disturbances from them and this I suppose to be the chief incentive of this Male-contents displeasure against this Great and Matchless Princess In his 56 p. concerning K. James the first he saith For when King 〈…〉 Englands Throne the Prelatic Party dreading least the Paâ—â—tans 〈…〉 great a share in his Favours upon the account of his Edâ—â—tion 〈…〉 the Scottish Nobility and Ministry might have upon hi◠〈…〉 Studies to creat a prejudice against them and fâ—â—ing no 〈…〉 take with him as the extending of his Authority and enlarging 〈◊〉 Pâ—rogative c.
They Flattâ—red the Ambition and Vices of that Prince and thereâ—â— made him intirely their own To shew how false this Affirmation is I will here set down the Opinion which that Learned and Judicious Prince had of the Scottish Puritans from a long experience Published and declared in Print at Edinborough some years before his Accession to the Throne of England He calls the Presbyterian Government animagined Demâ—cracy and saith ΒΑΖΙΛΙΚΟΠΔ ΩΡΟΠThat they fed themselves with the hope to become Tribuni Plebis and so in a popular Government by leading the people by the Nose to bear the sway of all the Rule c. And a little farther p. 39. p. 41. p. 42. Take heed therfore my Son to such Puritans very pests in the Church and Common-weal whom no deserts can oblige neither Oaths not Promises bind breathing nothing but Sedition and Calumnies aspiring without Measure rayling without Reason c. And a little farther after comparing them to Hiâ— land or Border-Thieves for ingratitude Lying and Perjuries he saith And suffer not the Principals of them to brook your Land if you like to sit at â—â—st except ye would keep them for trying your Patience as Secrates did an evil Wife Now had this man the least grain of Shame or Modesty common to Human Nature he would never have exposed himself to so plain and known a câ—â—tradiction That the English Prelates slatter'd him into an ill Opinion 〈◊〉 the Pluâ—iâ—ans is so far from being true that it was founded upon his 〈◊〉 Experience and Published long before he had any converse with the â—â—glish Prelates And that he should accuse that King of Ambition and Vices who was so eminently Famous for Piety and Virtue is horridly wicked Here is great Reason for this man to conceal his name Against K. Charles the first he masters up a Roll of all the hainous Crime the can Imagin which I could answer particularly but for his Vindication from this man's malicious Calumny it is sufficient to refer the Reader to the Rolls and Acts of Parliament of which he mentions not a word and all other Transactions which passâ—d in his time not yet out of memâ—ry What did that Paâ—liâ—ment 〈…〉 ask which He did not grant except the Tower of 〈◊〉 and the Mâ—â—â—â—a which because he thought it too 〈◊〉 to Separate from the Monarchy they Seâ—zâ—d by Violence Never was a King to food 〈…〉 a Parliament witness His passing the Bill for not Diâ—â—â—â—ving them without their coâ—â—ert and never were there such ungrateful returns He â—eâ—iâ—ed 〈…〉 the Peace Tranquility of the Nation and they were for â—â—â—â—ying it into Coâ—vulsions and Rebellion He was for preserving and maintaâ—â—ing the Church in all Her Ancient just Established Rights and they for deâ—â—roying both Her and Him They indeed contriv'd and gave him Opâ—â—â—â—â—ies to his Eternal Fame to shew how eminently the Grace of God was in him never did any Prince since the Prince of Peace shew more Catistian Courage Patience Meckness and Hamiliâ—â— even to the Admiration and Astonishment of His most Barbarous and Cruel Enemies Now whilest this man contracts the guilt of the Murder of this Royal Martyr by justifying all those irreâ—ular and Horrid proceedings of the Presbyterians which brought it about I do heartily with all good men keep the Anniversary Fast and pray with our Church that His memory may be ever blessed among us and that this Land may be freed from the Vengeance of his blood c. Here is Sufficient reason for this man to conceal his name The Violation of Promises which in that 61. pa. he charges upon the Church and Court party upon the Restauration can be nothing else but Fiâ—tiâ—n and Forgery to prove which greater Evidence cannot be for any thing than the Acts of that Parliament which K Charles the 2d immediately called upon whom without Reserve he rely'd not only to reform and forgive all the Irregularities but to renew the very Foundations and to Râ—â—establish the Government of Church and State both which were Oâ—â—rturned and laid in Rubbish by an Unnatural Rebellion foâ—â—â—â—d and carryed on by the Presbyterians and their Adhaerents Witness their Illustrious Solemn League and Covenant and accorâ—â—â—â—l all things were by that Parliament Re-established and coâ—firmed to the satisfaction oâ— the Nation in General and this was the Consâ—â—mation of that Treaty at Bâ—edâ— Where now is the Violation of Promises The andâ—â—â—â—us â—â—eflections of this man Loaden with so much Malice against our Four Protestant Monarchs is rather the Character of a Jesuit than of any other Society it is so like them This man Conceals his Name and let it be so for the Name of the Wicked shall rot Prov. 10. I will close this with the complaint of the Royal Prophet What shall be done unto thee O thou false tongue Psal 10.7 But Blessed be God says he in pa. 62. We have a King upon the Throne that understands and loves the truâ— Interest of England c. It is well He is 〈◊〉 the Throne and God grâ—nt him long to be so But who can account 〈◊〉 mens praises to a King on the Throne for any thing but Flattery and Hypocrisy that knows five years are not yet expir'd since these men uniâ—â—rsally â—â—ater's King Jameâ— with â—â—osanâ—â—â—â—'s far beyond this in their â—anâ—gyties to him when on the Throne But would you know the true Interest oâ— Enâ—â—â—nd Learn of him who infalibly understood it He saith That a Kingdom divided against it seâ—f cannot stand Mar. 3 24. Unity in Religion being the Surest â—â—â—work and the most approved preservative of a Kingdom from dividing is certainly the truest Interest of England â—he Dissenters then who creat Divisions making Parties and Factions about matters not â—â—sential to Religion according to our blessed Saviour's Maxim neither understand nor love the true Interest of England In his 66. p. he saith We hold Communion with you in all that 's necessaâ—y either to the Being or Welfare of a Church and by your unnecessary Trifles 〈◊〉 break with us and not we with you if any breach there be To which â— answer To the Being of a Church it is necessary that the Government be of Diâ—ine Institution which I have shew'd to be Episcopacy And that the Memâ—ers be United in a peaceable Subjection to the Government is absoluteâ—â— necessary to the Being and Welfare of a Church for without this not â—â—ly the Peace which is the Welfare but the very Being of a Church must be Dissolved and Swallowed up in Division and Confusion Now â—our setting up a Government Distinct and Opposit to the Ancient Government Established in the Church than which the blessed Saints and Marâ—â—rs of old knew no other and under pretence of Vnnecessary Trifles as â—ou call 'em to withdraw all Obedience and Subjection which is plainly â—estructive not only to the Welfare but the very Being of a Church and â—et so confidently to affirm you hold Communion with us
Ceremonies without any native worth or strength yet were made Terms of Communion in the Apostles days and continued for some time after The Ceremonies in our Church are of the same Nature only have so much worth and strength that they beat the pleasant fruit of Decency and Order they are falsly called New being Customs of great Antiquity in the Church and being enjoyned by the same power derivatively which the Apostles had by my Adversatys good leave cease to be needless It necessarily follows that all persons within the Jurisâ—iction of the English Church have the same Obligation to submit to her Terms of Communion as the Christians had to submit to the Terms o. Communion with the Apostles Seeing then that there 's nothing amiss in our Church i. e. not any thing that can give any just occasion to separate from her Communion Seeing too that She is a Church framed according to Scripture Rules and that her Terms of Communion are neither New nor Needless the Conclusion necessarily follows that whoever they be within her Jurisdiction that Separate from her Communion do Separate for Separation sake and have no other Motives thereunto than those in â—atâ— Vices of the mind mentioned by Mr. Hery viz Ambition Animosity c. to close this These men are Notorious Schismaticks from their own Principles thereby give themselves the Title of Arch-Rebels in Christs Kingdom I will tâ—â— this Question upon the Dissenters and Examin what account they can give or their being a Church framed according to Scripture Rules and whether all they impose as Terms of Communion be by express Rules in Scripture That Church cannot be framed according to Scripture Rules where the Priestly Office is exerciâ—ed without the Divine Mission my Author may as trâ—â—l â— affirm in respect of his â—atural Generation that be is an immediate Son of Adam as what be in his 31 p. affirms of Ordination viz. that their Spiritual Governâ—rs i.e. their Pastors derive their Authority from Christ which by the words subâ—oyned must be immediately from Christ for he says it is mere proper than to speak of deriving it from the Apoâ—lâ—â— c. No Commission was ever known to come immediately from Heaven without some extraordinary Testimony to evince the Truth of it The immediate Mission which these men pretend to requires an extraordinary Testimony or no man in his right Wits can believe or assent to its Authority or esteem it for any thing but mere Delusion or Usurpation The Cretian Church must be allowed to be framed according to Scripture â—â—les I keep to this Gentlemans term in that Church St. Paul appointed Titus to Ordain Elders in every City none in the Scriptural Churches as this Gent Phrases it was to enter upon the Pastoral or Priestly Office without Episcopal Ordination Our blessed Saviour saith Jâ—â— 10.1 Verily I say unto you he that entreth not by the door into the Sheep sold but climbeth some other way the same is a Thies and a Robber Not entring in at the Door signifies entring without that Authority which the Author of our Religion hath Ordained in his Church without this Mission i. e. Episcopal Ordination no man hath Authority to Preach the Gospel administer Sacraments or exercise any thing appropriate to the Priestly Office unless these men can manifest that they have this Mission they are so far from being a Scriptural Church that our blessed Saviour pronounceth them to be Thieves and Robbers By this account of the Frame of their Church supposing but not granting it to be a Church it appears to have no Foundation of a Scriptural Church but on the contrary is Condemned in the Hâ—ly Scripture Let it now be examined whether All they impose as Terms of Communion be by express Rules in Scripture 1. First Then I desire they 'l inform us where did our blessed Saviour or his Apostles appoint the first day of the Week for Celebration of the Public Worship 2. What precept have they in Scripture for choosing a Text as is now used to Preach upon or the erection of a Pulpit 3. What Divine Command have your Brethren for the Form of Public Penance the Stool of Repentance imposed by the Kirk of Scotland and the Presbyterians in England These are I suppose Terms of Communion with you I am not disputing against the Practice of these things but hence it appears how unreasonable and false that Principle you so much contend for is to wit that nothing is to be done about the Worship and Service of God without Rules and express Command in the Holy Scripture But I farther demand of you 4. What Divine Warrant or where in Scripture did your Predecessors find those three significant Ceremonies imposed without the Regal Authority at the taking the Solemn League and Covenant which you at this day justifie First the Takers must be uncovered 2ly they must stand up 3ly The right hand must be lifted up bare all these Ceremonies in this Religious Solemnity signifying the Submission and Assent of the parties to that Rebellious Covenant were Instituted by the Presbyterians In his 37 p. he says We desire the Rules of the Gospel may be carefully looked into and a model of Government and Worship taken from thence such as may be likely to answer the great ends of Church Societies c. Here 's our Government and Worship supposed to be inconsistent with the Rules of the Gospel thence a necessity of Reformation and who can deny so fair an Offer The Model these good men will set up shall be a Model for Church Government and Worship not like our Vnscriptural Church but taken from the Rules of the Gospel But here it s demanded 5. What Rule or Command is there in all the Sacred Scriptures for private and Unauthorized persons such as these men are under pretence of Reformation to supplant a Catholic Church truly Reformed in Government and Worship to primitive purity as I have shewed and established by all the Authority that can be had on Earth from God or Man Conceited men Think ye that those Pious Martyrs who Reformed our Church inspected not the Rules of the Gospel as carefully and Conscienciously as you and are not the â—reat ends of Church Society answered viz. the Christian Faith truly professed and maintained the Holy Sacraments duly administred and such an Unity and Christian Charity observed and practiced according to the Rules of the Gospel in our Church as exactly and amply as in any Church on this side Heaven His next words in p. 38. are That nothing may be imposed but what is either expressly commanded or has a natural and proper tendency to promote that which is so c. This is Answered before He saith farther Then would the Worship and Service of God appear like itself Rational Grave and Majestical becoming reasonable Creatures c. Here are all men to be perswaded that the Worship and Service in their Conventicles is eminently more Rational Grave and