Firm and Lasting Vnion among Protestants would be But my business is to shew the Vnreasonableness of those Principles and Practises which hinder men from such an Vnion and lay a Foundation for perpetual and endless Separations For upon the Principles laid down by some of our Dissenting Brethren let the Constitution be made never so easie to themselves yet others may make use of their grounds and carry on the difference as high as ever Which will render all attempts of Union Vain and leave the same weapons ready to be taken up by others So far the Dr's Mistakes which in these few words are many For 1. The Dissenters are at this time as much for Union according to the Terms of the Gospel as any can reasonably desire 'T is for Vnion they breath and Pray and most industriously and sincerely endeavour being engag'd hereunto by Interest for as long as Divisions continue they are expos'd to the worst of Miseries 2. The Principles of Dissenters are most admirably suited for a firm and lasting Union with all such as will adhere to the Terms proposed in the Gospel 3. 'T is the Dr. that falls in with Bellarmine giving the Papists the greatest encouragment to an abiding by their persecuting Principles even when he dissents from the Church of England 4. 'T is the Dr. that hath done his utmost to obstruct a firm Vnion among Protestants That all this to the Satisfaction of the Judicious and impartial Reader may be evinced I will propose in short the true state of the Controversie so far as I apprehend it and then detect the Dr's Mistakes as to those but now mention'd particulars In giving the state of this Controversie I must intimate wherein there is an agreement and wherein the Difference doth lie 1. We are agreed in Doctrinals and in all the Substantials of true Religion 2. The Difference then is about lesser matters and the Case is this The Dissenters are fully convinced in their Consciences from the strongest and most powerful arguments That the Word of God contain'd in Scripture is the onely rule of the whole and of every part of true Religion And that what is not according to this Rule is no part of Protestant or of the true Christian Religion This great Principle occasions a twofold Controversie the one with the Papist onely the other with the Church of England also 1. With the Papist for by this Principle we are engag'd to reject whatever Doctrines they impose that are not agreeable to this Rule and consequently we reject their Doctrines about Purgatory Invocation of Saints Indulgencies c. because they cannot be found in Scripture Although there is no Text expresly forbidding these things yet since they are not to be found there either directly or by consequence we must lay 'em aside The Papists 't is true make a great bussle saying where is it asserted in Scripture no Purgatory c. We reply where is the affirmative to be found They say that our Religion as distinct from Theirs is compos'd of Negatives onely which have no foundation in Scripture We rejoyn by denying their Assertion concluding That the Scripture is a sufficient Rule for our Direction concerning all Religion and what is not found there is not to be embrac'd as a part of our Religion 2. With the Church of England Though we have not this Controversie as to Doctrinals yet about Worship and Church-Government we have The Dissenters being fully perswaded that so far as any Doctrine about Worship or Church-Government is made a part of our Religion it must be brought to the Rule of the Scripture whence if not according to it though not expresly forbidden yet 't is to be exploded As for Circumstances of Worship as Time and Place pro hic nunc c. they are no part of Worship c. but as touching such Ceremonies as are made a part of Divine Service let it be Surplice sign of the Cross or Salt and Spittle or the Chrisme we reject as not sound in Scripture It being the Principle of Dissenters to adhere to the Scriptures and to comply with every Scriptural Term of Union and with no more This being so if any part of their Service that respects no Divine Precept be proposd as a part of our Religion yea and as such a necessary part as to be the term of our Communion with them we are fully convinc'd That it is a sin and not to be complyed with unless we give up the whole Cause to the Papists For either the Scriptures are the whole and onely Rule of the whole and of every part of our Religion or not If not then let us return to Popery or where shall we go for a compleat Rule of Religion But if it be a compleâ—t Rule then whatever is introduced into our Religion as a part thereof and not agreeable to the Scriptures must be considered as what ought to be rejected whence either the things imposed on Dissenters and required as terms of our Communion with the Church are a part of the Religion of the Church or not If not if no part of their Religion why do they impose 'em on us as terms of Communion or what may we be fully of their Religion and assent and Consent to every part thereof and yet be uncapable of their Communion if so who are the Dividers I leave it to the Judgement of the VVise But if it be a part of their Religion 't is either agreeable to the Scripture Rule or not if not we cannot conscientiously comply with it for this is to make that a part of our Religion which God hath not but if according to the Scripture rule why do they not produce the Scriptural Considerations that are the Media by which they would prove so much or How comes it to pass that they are judg d but Indifferent things that are neither commanded nor forbidden whereas whatever is according to the Scripture must be according to the revealed VVill of God for the Scriptures do but contain the Revealed Will of God and therefore whatever is according to the Scripture must be according to some Command in Scripture since a Command is but the Revealed VVill of our great Legislator and if according to such a Command not Indifferent but if Indifferent not according to the Scripture and consequently no part of true Religion and therefore not to be proposed as a term of Union or if proposed as such it cannot without sin be complyed with The Church of England then imposing what in their judgment is but indifferent and consequently what cannot be a part of their Religion do impose as a term of our Communion with them what is in our Consciences sinful What must be done then for Peace and Union who must yield The Dissenters will part with every indifferent thing rather than break the Peace of the Church but the Clergy hath been hitherto unwilling to part with any One Indifferent thing Yea even now
utmost for the Defence of them Our Enemies are men of Bloody Designs Active Spirits Undaunted notwithstanding the most surprizing Disappointments and unwearied in a brisk Prosecution of their Hellish Plots turning every Stone if possible to Ruin us Eternally and nothing but a sincere Reformation and a firm Vnion among our selves can contribute in any measure unless God act by an uncommon Prerogative towards our safety Our own Divisions Heats Animosities and Quarrels are but as the Enemies sword sheathed in our own Bowels our mutual Jealousies undue suspitions and Revilings of each other tend but to the strengthning the Popish Interest and the hastening our own Rume unto which if ever we perish by the hands of the Roman Faction we must assign the great Cause of our Miseries But 't is a special Providence of an Infinitely wise and Gracious God that 't is in the heart of our Soveraign and the Parliament to Vnite and save us the which Noble Design may be compass'd unless the Episcopal and Dissenting Clergy by their own indiscretions impede and hinder it For this Reason 't is become most unseasonable to beat the Drum or sound the Trumpet for a Protestant Civil-wordy-War To contend at this time about Trisles or to mind the Tithing Mint Cummin or Annise when the weighty matters of the Protestant Religion are in Danger To be over-severe in Vnnecessary Impositions on the one side or over-scrupulous in opposing just compliances on the other is to contend about the Shadow even when the Substance is ready to be violently taken from us by the mighty Torrent of Popish Treachery c. If our Learned Worthies whether of the Church of England or among the Dissenters will dispute the Matters in difference why may it not be done with more Calmness and Serenity of Mind what need of Personal Reflections Angry or scolding Repartees what need of a Metabasis a running from the Subject-Matter to wit from the Argument to the Disputant Doth it in any manner inlighten the Mind or convince the Gainsayer what are the advantages of such a procedure Methinks it ought to be matter of Lamentation rather thâ—n Triumph to see the Church in its present bleeding posture and with all our Champions whose strength should be turn'd against the common Enemy to be at Daggers point among themselves That such a Contest as this between the Reverend Dr. Stilling fleet and his learned Adversaries should happen at this Juncture cannot but sill the hearts of all sober Protestants of every perswasion with sad Thoughts but that it should be managed with so much smartness must much more afflict us 'T is true Dr. O. after the occasion was first given return'd his Answer to Dr. S's Sermon not only learnedly and judiciously but with that even Temper became a Protestant Divine and I wish that such others as engag'd in the same quarrel had so manag'd it as to deserve the same Character 'T is admirably express'd by Franc. a Sanct a Clara in the Preface of his Tract de Predestinat c. Mali habentibus opus est medico non severo sed benigno non dicteriis arictando sed dictis placidis modo solidis aggrediendo Solid Arguments cloath'd with the most pleasing words are more convincing than those that are offer'd either two smartly or too facetiously But whilst we carry about us the bodies of Sin we can more easily declaim against humane infirmities than amend them And when we have done our utmost there must be a Regard to the humour of a Disputant yea and a mutual forbearance beside that respect which must be had to our Readers who either will not consider what hath not in it somewhat grateful with the Argument or who think no Argument strong but what is satyrically expressed But the Ball is up and smart blows have passed and every Party inflam'd The Reverend Dean of Pauls thinks himself unjustly injur'd by his Opposers and that he may be even with them has sufficiently reflected on all Protestant Dissenters falling into the Error for which he rebukes some others The Dissenters in like manner judge themselves as highly wronged by the Doctor The Honour of the Dr. is impeached the peace of the Dissenter broke and their hoped for Liberties in hazard which being so 't is become a difficulty to fasten on a just expedient for the accommadating this pernicious controversie The fury of the sire is such that who ever will attempt the quenching of it is in danger of being consumed by the Flames thereof for either the one or the other will be displeased for though something must be said to clear the innocent Yet what Person soever undertakes it must either speak the Truth and offend the Doctor or conceale it and grieve the Innocent to the wounding his own Conscience But notwithstanding these Intricacies I will presume to make this modest Essay in a sober Address unto the Dr. beseeching him candidly to interpret my Zeal for Truth Faithfulness to the Protestant Religion and Love to the peace of the Church and his and my own Conscience Not that I design to engage so far in the Skirmish as to concerne my selfe about what so many a Learned and Judicious Person as the Drs. Adversaries are more immediately obliged to consider I will not invade either of their Provinces and yet I will make some inspection into the Nature of that charge with which he seems to endeavour the blasting the untainted Reputation of truly Loyal and sincere though dissenting Protestants In pursuance of which end 1. I will propose the design of the Drs. History being charitably disposed to distinguish between the finis operis operantis for though the end of the Work it self cannot but in its tendency prove pernicious to the Protestant Religion yet I hope the Dr. designed it not as such 2. I will shew his mistakes concerning the account he gives of the Dissenting Brethren and evince that the Reasons urg'd to engage the Reader to believe that the Dissenters are a People carrying on the Popish Designs are of such a Nature as cannot but move a thinking and unbyassed Mind to Judge the Author himself to be the Person who alone under a disguise doth so 3. I will acquaint you with the great disadvantages the Dr. Exposeth himself unto by the Method he hath taken to reproach us The Principles From which he must and doth raise the Opposition he maketh against Dissenters being such as are found in Bellarmine and the most noted Champions of the Roman Church And 4. In fine I will in a way most fair and candid evince how reasonable it is that the Dr. if he will do the Protestant Religion and himself but right make either a more full distinct and clear discovery of his thoughts or a Retractation of what in this late Discourse he hath suggested 1. The Design of the History in the Preface is to misrepresent Dissenting Protestants by his false Accusations which are That they do carry
'T is probable they would add unto the Constitution but the destroying it they abhor For 1. A great part of their bait would be lost if Episcopacy be ruin'd What more evident than that the Papists aim at our Bishopricks not at the destroying them but at the possessing themselves of them 'T is the Episcopal Grandeur Church Honours and Church Lands that they would be at 2. The Jesuits know that 't is much more easie to introduce their Religion under the shadow and name of Episcopacy and Ceremonies than otherwise What difficulty is there in drawing the vulgar to the whole of Popery under pretences of a more firm establishing Episcopacy and a making the Ceremony the more splendid and solemn 3. May there not be an alteration in our Doctrines when no alteration in our Government and might not the Papists gain greater advantage by their being made Bishops than by the Ruine of Bishopricks 4. It is not dangerous to break Constitutions especially since the destruction of Episcopacy may be attended with the Royal distribution of Church Lands among our Nobility and Gentry than which a greater blow cannot be given the Papal interest in England as appears by the Heroick actings of Henry the 8th in a like Case Are not the Papists sensible of this Whatever the Dr. may think there are the highest Reasons to ingage us to conclude that the Jesuits dread nothing more than the destruction of Episcopacy and the removal of the Ceremonies § 2. That the Reputation of the first Reformation is not hereby blasted nor are the first Reformers in the least Reproached But 1. The memory of these Worthies namely Cranmer Ridley and Hooper c. is precious unto the dissenters who can distinguish between their Episcopacy and their Martyrdom they not being Martyr'd for Episcopacy but for renouncing transubstantiation c. They sealed those Truths with their blood unto which the Dissenters desire to give in their Testimony in abiding by them faithful to the Death 2. These famous Martyrs we honour yea and the Reformation they carried on it being a wonder that in less than six years time they should do more towards Reformation than all the Bishops in England besides have done in almost six score years They went as far as possibly they could in that juncture and probably would have gone pâ—riâ—passu with Luther Calvin c. had they the time and opportunity 3. I find in the Report of the Examination of William Nixon had the 20th day of June Anno 1567. before the Lord Mayor and the Bishop of London that Mr. Nixon gives this following answer to the like objection made then by the Bishop of London which is most pat to this of the Doctor We condemn them not we should go forward unto Perfection for we have had the Gospel along time among us And the best of them that did maintain it did recant it at their Death as did Ridley sometime Bishop of London and Dr. Taylor Ridley did acknowledge his fault to Hooper and when they would have put on him the same Apparel he said they were abominable and too fond for a vice in Play Which is sufficient to evince that if these Bishops had outlived the Marian Persecution they would have gone on towards a greater Reformation 4. 'T is very considerable that those very Persons who were so zealous in Q. Elizabeths days for Episcopacy were persons of whom 't is recorded 1. That in the time of Persecution they were men of the same Principles with Dissenters 2. That after the Persecution was over they did proceed with the smartest Prosecution of Laws against them 1. That in the time of Persecution Q. Elizabeths Bishops were of the same Principles with the Dissenters concerning Ceremonies c. for this consult the Letter of Mr. D. Wy written about the Year 1570. who saith That such Bishops as fled in Q. Maries time or else tarried here under the Cross had cast off renounced and forsaken all this Trumpery i. e. the Ceremonies for the which the Peace is now disturbed and afterward for their promotion sake put them on again The like in a Letter written by Mr. A. G. to Mr. Coverdale Turner c. who speaking of the Ceremonies saith That all these things were abhor'd as Popish Superstition and Idolatry among the English Gospellers both Bishops and others when they were under Gods Rod in Poverty But they have now learned Courtly Divinity to ground all upon Policy 2. That when these very men were raised to Honour they began to be very severe in persecuting their Brethren and their quondam fellow-sifterers the Dissenters Yea to discover greater enmity against them than against the Papists This may be seen in a Letter of Dr. Wy They say they would that all Trash and Trumpery were out of the Church meaning the Ceremonies and yet they stretch the utter most piece of their Authority to the keeping of it And a little after 't is said ' I could rehearse by Name a Bishops boy ruffainly both in behaviour and apparel at every word swearing and staring having Ecclesiastical promotions a worthy prebend no doubt I could name Whoremongers being taking and also confessing their Letchery and yet both enjoying their Livings and also having their Mouths open not stopped not forbidden to Preach I know also some that have said Mass divers years since it was prohibited and upon their Examination confessed the same and yet are in quiet possession of their Ecclesiastical promotions I know double-beneficed men that do nothing but eat drink sleep play at Dice Cards Tables Bowls and read Service in the Church but these infect not their Flocks with false Doctrine for they teach nothing at all Thus it is evident that Gods Commandments are fain to give place to mans traditions and yet still all these are but small matters Verily the punishment is great I wonder what punishment they would use if they had transgressors of great matters in handling that deal after this sort with such as offend and yet offend not at all but as they say in such small matters But this must not be mentioned least the Honour of the first Reformation be blasted that is the Dissenters must submit not only unto the greatest severities with all manner of Patience but moreover though Gods Truths be neglected and a sinful Ministry countenanced they must remain in silence least the reputation of these men be blasted That surely must be the meaning of the blasting the Reformation But 5. Notwithstanding the severity exercised against the Protestant Dissenters even when the Papists escaped the smartness of the Law yet it is observable that the Queens Council whosew sdom and firmness to the Protestant Religion hath been renowned all the World over did then discover themselves to judge otherwise of the Dissenters than the Ecclesiasticks did yea although the Bishops were then very basie in turning the dege of those Laws that were designed for Papists against Dissenters Yet that wise
Reformation made beyond the Seas 2. The Doctors discourse about the Antiquity of Episcopacy and the argument enforcing it must needs be of great weight with the Doctor it having been for divers years a furbishing in the Jesuits School and is the Diana of the Roman Church at this very time the great foundation and Basis of that tottering Superstructure this is their only Alpha and Omega their first and the last whence if the Reformed oppose their Hierarchy their Ceremonies their Inventions their Corruptions this is that unto which they slie tanquam ad Asylum viz. These things must be Apostolical because 't is impossible they should be introduced into the Church without any noise Really the Doctor hath done this argument the greatest honour imaginable but whether the Church of England are owing unto him for this piece of service I much doubt That this is †Bellar. de notis Eccles lib. 4. c. 5. In omni insigni mutatione Religionis semper ista sex demonstrari possunt Primo Auctor ejus II. Dogma aliquod novum III. Tempus quo caepit IV. Locus ubi caepit V. Quis eam oppugnaverit c. Nihil autem horum adversarii unquam de nostra Ecclesia post Apostolica tempora demonstrare potuerunt Nunquam ostenderunt quis eam oppugnaverint tamquam nuper ortam Hoc argumentum ab Antiquitate semper usi sunt veteres Patres contra Haereticos ad ostendendam veram Ecclesiam Bellarmine's Thunderbolt against the Hereticks consult him and you will find him exactly so To rehearse the many Arguments produced by the Reformed in beating down this Popish Errour would be endless whoever reads any learned Protestant cannot but be furnished with a multitude of Convincing Considerations that are urg'd against this Doctors Argument 1. Nothing being more apparent then that the Scriptures of the New Testament the Antientest Writings the Christian Church can produce as the infallible discovery of the first Constitution of Christian Churches how ancient soever Episcopacy or Ceremonies are if not to be found in the New Testament It is not the Ancient or first Constitution This is our Religion and whoever receeds from it doth but give too great advantage unto the Papist there being several Ceremonies in use among them whose Antiquity doth equalize that of any observ'd by our Church 2. 'T is well known that if we had the fullest account of the Rise of Episcopacy and Ceremonies as to the time when the place where the Persons by whom they were introduced our Faith could not thereby be more Divine concerning these things than now it is for the Testimony would be but Humane grounding a Faith that is only so 3. We have a very short account of the transactions of the first 300 years the persecution of the Churches being so severe and bloody which is enough to evince because of the inconsistency of Episcopal grandeur with a persecuted state that neither Episcopacy nor pompous Ceremonies were then in their Glory Again 4. 'T is certain that those Errours creept in gradually the Iniquity being a Mystery that began even in the Apostles days and I remember that I have read in the Annals of Said Ibn. Batrick an Alexandrian Patriarch who lived about 200 years after the Turkish Hegyra that in Alexandria the Constitution gradually alter'd first from Presbyters to a Bishop and thence to a Pope though not to an Vniversal One. Is it not then sad that there must not be an urging Protestant arguments against the Antiquity c. pretended by the Papists but Popery is advantag'd What advantage is it to them to see the Temple of their Diana ruin'd their City of refuge demolished I beseech the Doctor to be serious in this weighty and momentous point and to deal freely openly and generously in this particular and declare unto the World what his apprehensions are of Dr. Potter sometimes Bishop of Carlile or rather of the Learned Mr. Chillingworth a Son of the Church of England whose excellent treatise entituled The Religion of Protestants a safe way to Salvation iâ— so applauded by Dr. Bayly sometime Vice-Chancellor of Oxjord as also by Dr. Prideaux and Dr. S. Fell or rather what would the Dr. rejoyn unto the Answer that is found in Mr. Châ—llingworth unto his great Argument about Antiquity and the Impossibility of an Errour 's becoming Vniversal in so short a time Though some Protestants confess saith Mr. C. to the Papists some of your Doctrines to be antient so long as it is evident even by the Confession of all sides that many Errors I instance in that of the Millenaries and the communicating of Infants were more Antient. Not any Antiquity therefore unless it be absolute and Primitive is a certain sign of true Doctrine For if the Church were obnoxious to corruption as we pretend it was who can possibly warrant us that part of this Corruption might not get in and prevail in the 5th or 4th or 3d. or 2d Age This notwithstanding what Dr. Stil doth suggest about the near approach unto the Apostles dayes especially seeing the Apostles assure us that the Mystery of Iniquity was working though more secretly even intheir times If any man ask how could it become Vniversal in so short a time Attend good Dr. to the answer for this is your own Question Let him tell me how the errour of the Millenaries and the Communicating of Infants became so soon Vniversal and then he shall acknowledge what was done in some was possible in others Thus we see how Dr. Stil to the end he may be even with the Dissenters relinquisheth the good old Protestant Principles unless this of Mr. Chillingworth approved of by Dr. Baily Dr. Prideaux and Dr. Fell and the generality of the Church of England be Popery Argument 4. 'Our Divisions give great advantage to the Papists and the ' Dissenters by their Separation have caus'd the Division To this I Reply I. That 't is most apparent that Divisions among Protestants have given the greatest advantages imaginable unto Popery as to this the Dr. and the Dissenters I verily believe are agreed But II. The great Quaery is who occasions or causeth these Divisions for 't is the Divider onely that is subservient to the Roman Interest which being so our enquiry must be Whether the Dr. c. or the Dissenters are the Dividers The Dr. suggests as if the Episcopal Clergy were most entirely resolv'd for Union but 't is the Dissenter that is the divider who is an Enemy to Union but a Friend to Schism and Uâ—just Separations We were saith the Dr. in some hopes that Men so wise as the Non-conforming Ministers represent themselves to the World would in so Critical a time have made some steps or advances towards an Vnion with us Instead of this these we discoursed with seemed farther off than before For saith the Dr. God forbid that I should either design or do any thing which tended to obstruct so blessed a work as a
even so the Dr. though he doth not make peace and concord a note of the Church yet he doth speak enough of its excellency and desireableness For Vnion is a lovely Name which is in great esteem even among such as will not part with a Toy a Triste for the obtaining the Thing But 2. Notwithstanding the great commendations given this Union 't is not easily obtain'd for most frequently the anteceding Dissentions are between those different Parties that are unequally interested in the Favour of the State in which they are whence things usually come to this issue Those that are uppermost impose many Vncertain and Vnnecessary things as terms of Vnion on their Inferiours with which the more weak and inferiour Party cannot conscientiously comply The Imposer is deeply affected with the tremendous consequences of the least condescention The Non-complier is mostly employed in minding the Unhappy tendencies of severe Impositions The One declaims against the Vnreasonableness of Separation the Other against the Mischief of Impositions And Bellarmine and Dr. Stilling fleet have had the advantage of the Pleasure of Imposing they Agree in these particulars 1. Dr. Stil suggests the Impossibility of a limited Toleration and therefore in his discourses about it his opposition is made against a General or an Universal and Unlimited Toleration even so (b) Bel. De Laicis lib. 3. c. 18. Sunt qui docent Reges de Religione non debere curare sed permittere singulis ut sentiant prout voluerint modo non perturbent pacem publicam At hic eror Perniciossimus est sine dubio tenentur Principes Christiani dare operam ut ea sides servetur quam Episcopi Catholoci docent esse tenendam Bellarmine There are saith he some who assert that the Magistrate may permit all to think what they list concerning Religion and live as they please supposing they break not the Publick peace of the State but this is a most pernicious Errour Without all doubt Christian Princes are oblig'd to endeavour to keep their Subjects to the same Faith the Catholick Bishops teach them yea as to every Punctilio 2. As to what the Dr. asserts about the Danger of receeding from the setled Constitution as if Toleration would break all in pieces and not answer the end namely Peace even so (c) Bell. ubi sup Libertas credendi perniciosa est etiam temporali bono regnornm et publicae paci ut patet primum Gregorio lib. 4. Epist 32. Et cap. 19. Sancti patres docuerunt ut non solum fidei symbolum sed etiam ominia alâ—a Dogmata fidei licet Minuta videantur inviolata servemus nee propter haereticos ullo modo immutari patiamur Catholici noluerunt Imperatori scripserunt nefarium esse de rebus jam definitis aliquid immutari Et si quid justarum sanctionum fuerint immutatum non propterea pacem futuram Esse pâ—sse This and much more against the least Relaxation Bellarmine who saith ' That the Holy Fathers obliege us to keep inviolable not only the Apostles Creed but also every other Opinion of Faith though it may seem very minute and inconsiderable neither must we for the sake of Hereticks or Schismaticks in any manner suffer an Alteration The Catholicks would not but wrote to the Emperour that 't was very wicked to alter any thing concerning what was formerly determined for if there should be an alteration of Paenal Laws Peace would not ensue even as the Dr. T is impossible to satisfie all Dissenters and uncertain whether any considerable number may be gained by a Relaxation 3. T will be difficult saith the Doctor on a Toleration to keep Factions out of the Church for upon the Principles laid down by some of our Dessuting Brethren let the Constitution be made never so easie to themselves yet others may make use of their ground and carry on the differences as high as ever Even so (d) Bellar. ubi supra Non potest liberum esse in uno quolibet dogmate quin eadem ratione liberum esse debeat in omnibus etiam in iis quae in Symbolo Apostolico continentur Si ergo credo Ecclesiae tradenti mihi Symbolum Apostolorum quod non scio aliunde esse Apostolorum nisi quia Ecclesia dicit Eadem ratione credere debeo Sanctos invocandos quia eadem Ecclesia hoc dicit vel si hoc possim non credere eadem ratione possim non credere symbolum illud esse Apostolorum Thus the Dr. and Bellarmine are agreed only Bellarmine hath the advantage of a Popish Principle to countenance his opinion which will afford the Dr. very little relief unless he will own it and oblige 0103 0 us all to believe as the Church believes from which if we receede in one thing we may for the same reason receede in every thing because the Church enjoynes a Ceremony with the same strictness it doth the Apostles Creed Bellarmine who saith ' That Liberty concerning one Opinion cannot be allowed but for the same Reason it must be so in every thing yea even as to those Doctrines which are contained in the Apostles Creed But as in this the Dr. and Bellarmine agree even so the Dr. and the Church of England differ as appears by what is most express in Mr. Chillingworth who saith I have learnt from the ancient Fathers of the Church that nothing is more against Religion than to force Religion and of St Paul the Weapons of the Christian warfare are not carnal And great Reason For humane violence may make men counterfeit but cannot make them believe and is therefore fit for nothing but to breed form without and Atheism within Besides if this means of bringing men to embrace any Religion were generally used as if it may be justly used in any place by those that have Power and think they have Truth certainly they cannot with Reason deny but that it may be used in every place by those that have power as well as they and think they have truth as well as they what could follow but the maintenance of truth but perhaps only of the profession of it in one place and the oppression of it in a hundred What will follow from it but the preservation peradventure of Vnity but peradventure only of Vniformity in particular States and Churches but the immortalizing the greater and more lamentable divisions of Christendom and the World And therefore what can follow from it but perhaps in the judgment of carnal policy the temporal benefit and tranquility of temporal States and Kingdoms but the infinite prejudice if not the desolation of the Kingdom of Christ And therefore it well becomes them who have their portions in this Life who serve no higher State than that of England or Spain or France nor this neither any further then that they may serve themselves by it who think of no other happiness but the preservation of their own fortunes and tranquility in the World
a Bears the Papists skin are envied and malign'd 3. The Dissenters wrote favourably of the Tolerating Papists Answ 1. Before the Discovery of the Plot the Papists were judg'd Loyal Subjects though Saperstitious c. even by our Governours and Clergy Doth not Dr. Stilling fleet remember that a Râ—verend Divine a Son of the Church no way inferiour to himself did write ex industria in favour of the Loyal Papist Is the Church of England therefore for Popery How then can Dissenters he so seeing the reason for the one and the other is the same with this difference namely The Dissenter gave but an hint which did rather discover a confidence in and humble deâ—ercing to the Wisdom of our Magistracy who did not judge meet at that time to be brisk in a prosecuting the Paenal Laws against them for their Recusancy but the Plea of the Episcopal in favour of the Roman Catholick was more than an hint it was a considerable Treatise But 2. Since the Discovery of the Plot the Papists are better known they are now known to be Implacable Enemies to a Protestant Prince and Kingdom to be Turbulent and Vnpeaceable Whence the Tolerating them and the Kingdoms peace are become inconsistent and as the one is advanc'd the other necessarily must be overthrown For which Reason our Superiours Ecclesiastical and Civil do see cause to pass another Judgment on the Papists than formerly they did whereby the Dissenter may with the greater freedom appear against them giving our Soveraign and the Parliament the fullest assurances of Loyalty to His Majesty and Faithfulness to the Protestant Religion being ready to hazard their lives and their all in the defence of them and it How then can they be suppos'd Favourers of Popery or rather how can Dr. Stil Discourse after this manner For if such as are under the lash of Paenal Laws for Conscience sake must be thought to be Popishly affected for not animating the Magistrate to a Prosecution of Paenal Laws against other supposed Conscientious and Peaceable Dissenters as the Papists were then judg'd to be by many of the Church of England and this before the Discovery of their Horrid Plots I say if the whole Party of Dissenters must be thus expos'd so severely for such an hint as that was what shall we think of Dr. S. who speaks so favourably of the Papists suggesting even now that when Mens heats against the Papists which are said to be beyond the just bounds of Prudence Decency and Humanity are over it will be thought great hardship for the Papists onely to be deprived of the Liberty of their Consciences when the wildest of the Fanaticks are allowed it What may the Dr. insinuate so much in their Favour now and not expose himself to the Censure and must a Dissenter who spake not half as much in other times be so severely treated But whether the Dissenters are favourers of the Papal Faction will more fully appear by the Answer that shall be given unto his 6th Argument Argument 6. The Dissenters since the Discovery of the late Horrid Plot did close with the People in an over-fierce opposing the Papists For saith the Dr. now the Dissenters tack about and strike in with the Rage of the People and none so fierce against Popery as they whereby they mar a good business by over-doing it Praef. pag. 34. This is suggested more than once but because of the strangeness of the medium at this juncture and its unmeetness for its designed end I 'l not be over-curious in considering it It being well known that Popish Plots are laid so deep the Plotter so cruel yea and so resolv'd for Protestant Blood the Blood of our Prince our Nobles our Gentry our Ministry and People that unless we by a serious and humble Repentance return to God putting our Trust in the Lord and assume an undaunted Courage we are a lost People To be at such a time cold and indifferent is to relinquish and abandon our Religion For if there be any Fire of Zeal against Papists in the house it cannot but flame out at the Windows at this time for the stormy winds of Popish Cruelties and Treasons desolating Threatnings and implacable Fury are such as must cause the least spark of Zeal for God and the King c. to break out into a flame that cannot be hid Which may be even when our Zeal doth not transport us to any Irregular or Illegal proceedings which can only deserve the Epithets of Indecent and Inhumane with which Protestant Dissenters cannot justly be charg'd and therefore the Surprize is the greater to find such an Intimation in so Judicious and Wise a Person as Dr. S. In what respect doth or can the Dr. accuse them Are the Dissenters too Zealous in Declaiming against Popish Principles and Practises Do they represent Papal Treasons to be more hainous than they are i. e. more bloody or more Inhumane and Cruel What acts of Inhumanity have they exercised or in what respects have they been transported beyond the just bounds of Prudence Decency or Humanity Why is not the Dr. more particular in his Charge seeing Dolus latet in Generalibus 'T is their Joyning with the People the Dr. adds but in what In Petitioning his Majesty for the Sitting of the Parliament surely the Dr. wo'nt now judge that to be seditious Is it our Readiness when call'd thereunto to hazard our lives to save his Majestie 's or what seeing the Dr. doth not fasten any particular crime on the Dissenters and the Dissenters being Innocent have no guilty Conscience to accuse them nor are they able to divine It cannot be expected that we should be more full in the Consideration of it neither is there any need for enough hath been said to clear the Dissenters from the Vnbecoming Reproaches the Dr. would fasten on them Yea enough hath been hinted to evince the Dr's Mistakes to have been Great and Many III. I 'le now proceed to the third Particular and give a Summary Account of the Unhappy Tendencies of these Great and Many Mistakes as they are adjusted for an Advance of the Papal Interest § 1. 'T is Remarkable That Notwithstanding the Honourable Apprehensions the Dr. may have of the Reformation very little if any thing is hinted concerning the most Principal part thereof namely Protestant Doctrines The which I do the rather observe because it hath been of late years the sole care of our Ecclesiasticks to secure Protestant Religion without using any Mean for the preservation of Protestant Doctrines and accordingly new Declarations Subscriptions and Oaths have been offered for the more firm establishment of Church-Government even when our Doctrines have been sadly vitiated by some of the Sons of the Church without any other notice than the Complaints of a Few such as are Dr. Tully c. § 2. That Episcopacy and Ceremonies are considered by the Dr. as the Glory of the English Reformation the Bulwark of Protestant Religion even
Episcopacy and Ceremonies as dissented from by the Nonconformists i. e That Episcopacy and those Ceremonies unto which the Dissenters cannot conscientiously conform 'T is this that cannot be dissented from without great dishonour unto Protestant Religion viz. The Reformation which strictly considered is no part of the Reformation i. e. as much of these things as Dissenters agree not unto cannot be justly called Reformation For what parts of the Papal Episcopacy and Ceremonies are rejected the Dissenters heartily in their rejection close with the Episcopal that is so far as there is a Reformation But as to the Particular wherein the Difference lies between the Conformist and Non-conformist there is no Reformation on the Conformists part I am not now disputing against Episcopacy or Ceremonies but supposing them Apostolical yet I assert they cannot be considered as a part of Reformation For Reformation doth presuppose some Anteceding Corruption of the thing to be Reformed Reformation consisting in the removing the Corruptions and therefore we do not say that the Protestants Reform'd what was never Corrupted for instance The Doctrine of the Trinity not being corrupted by the Church of Rome the Protestants are not said to Reform it even so That Part of Episcopacy and Ceremonies which is considered as Apostolical and hath been and still is maintain'd by the Church of Rome that part if adhered unto as Apostolical by Protestants is but the Retaining an Vncorrupted part of our good old Religion and not a Reforming it Thus even do the * Becan Opusc Tit. II. Quest 9. Hanc Hierarchiam ex parte retinent Calvinistae in Anglia extra Angliam penitus rejiciunt Quo nomine male audiunt ab eodem Rege qui in Monitoriâ praefatione ad Imperatorem Reges Principes de hac re ita scribit Quo studio in Episcoporum Ecclesiasticae Hierarchiae defensionem semper incubui eodem in confusam illam Anarchiam parilitatem Puritanorum invectus sum Et infra Mihi praecipuus labor fuit dejectos Epistopos restituere Puritanorum Anarchiam repugnare Et rationem addit quia cum in caeteris rebus ordo quidum de dispositio sit etiam in Ecclesia esse necesse est Jesuits consider it But granting that the Retained part of the Hierarchy c. may be considered as Reformed it still must be asserted 1. That 't is no Part of the Lutheran and Transmarine Protestant Reformation for they consider it as what stands in need of a Reformation 2. That the Dr. making this the Great Part of the English Reformation doth but exalt a part of the Papal Hierarchy under the name of Reformation for which Reason even other parts of the same may deserve his Applauses under the same Notion and what is this but to reflect on all Protestants besides themselves § 3. This Reformation in Conjunction with the Papists an adhering unto the Praelacy of Bishops and in Opposition unto most other Protestants an exploding Godly Peoples Right of choosing their own Pastor And Thirdly an introducing such little Ceremomes as do but prepare the way for greater § 4. All this is most admirably accomplished with the Help of Bellarmine and other Jesuites in that this Noble Superstructure is fastned on the Foundation of Antiquity and Vniversality the sure Notes of what is Apostolical for saith the Dr. if this should be a Corruption how comes it to be so Antiem and so soon Vniversal even insensibly without any noise § 5. This is a Receeding from the Church of England and a Rebuilding what the Church hath demolished a setting too great an Honour on those Jesuitical Arguments which have been exploded by the Church as appears out of Mr. Chillingworth and therefore as one Apprehensive of their weakness the Doctor doth proceed § 6. To the old Argument vide Mischievous Impositions as what cannot but most effectually compass his end that is under the notion of opposing a Toleration to introduce a smart Prosecuting of Paenal Laws against such as cannot receive Convictions from the foregoing Arguments That the Dr. writes against such a Toleration as consists in the suspending those Paenal Laws which are against Dissenters is evident And what is the meaning of this if he designs not the urging a Prosecution of Paenal Laws Doth a suspending the Paenal Laws any otherwise displease him than as it prevents a Prosecution of the Law against Dissenters And if by these Laws Dissenters must be prosecuted for not assenting unto what they cannot conscientiously assert Is not this laying our Faculties under Violence or a Forcing Religion an introducing blind obedience with a Whip That such Doctrines are pleasing to the Papist might be easily proved from the advantages they have taken from Mr. Hooker and some others who have express'd themselves too liberally in their Invectives against Dissenting Protestants and that the Dr hath no way gratified the Episcopal Protestants by Relinquishing their Doctrine is to be seen in Mr. Chillingworth who hath shewn the pernicious consequences of such Impositions Namely 1. As it may occasion an Vniformity in some particular Churches even so it doth Immortalize the greater and more Lamentable Divisions of Christendome and the World 2. As it may in the judgment of Carnal Policy advance the temporal benefit and tranquility of Temporal States and Kingdoms even so 't will be followed with the Infinite Prejudice if not the desolation of the Kingdom of Christ and therefore this is a Doctrine that becomes none but such whose Creed is Regi aut Civitati imperium habenti nibil injustum qâ—od utile who dread the change of State least it should change their Fortunes But 3 This cannot be profitable unto any King or State because Vnjust for nothing is more evidently Vnjust than to force weak men by the profession of a Religion which they believe not to loose their own Eternal happiness out of a vain and needless fear least they may possibly disturb their Temporal quietness I hope seeing the Dr. will find these Arguments in one of the Church of Englands discourses he will give some heed thereunto and perceive how he hath unawares given advantage to the Papist Thus the Dr. in his pretences against Popery falls into the Errour for which he reproveth the Dissenters which I have evinced out of his own Preface as compar'd with the Jesuits with whom he accords and with the Old Protestants from whom in some of these things at least he dissents The which I have done with the greatest fairness and integrity without any design of forcing his words to speak what is not according to their Grammatical sence and common acceptation omitting the insisting on several points that might be spoken unto with greater disadvantage unto the Dr. But aiming principally at the clearing the Innocent who are by him accused and the showing into what Mistakes his transport hath carried him I hinted no more than what was necessary in order thereunto carefuly shunning as much as the Subject
matter would permit any such expression as might be judg'd by the Dr's own intimates Indecent humbly apprehending that the Dr's Mistakes are but evincements of the emotions of that Corruption which in part is in the best of Saints on Earth which calls rather for our Compassion than Triumph knowing that we our selves are but men of like passions For which reason I will draw to a close in speaking to the Fourth thing 4. That to the end the Dr. may do himself and the Protestant Religion but right 't is necessary that he be either more distinct and full in a further explication of his sentiments if he be misapprehended or that he will be so Candid as to go on in following Bellarmine in one thing more namely in that it deserves due esteem and regard by a second Retractation if these mistakes appears to be such as they are by me represented 1. If the Dr. hath not wrong'd the Dissenter nor clos'd with the Jesuit in his arguings against Dissenters 't is most apparent that his words need an Exposition for whatsoever unprejudiced Person considers what hath been said in the foregoing Discourse may easily perceive that if we must judge of his meaning by his writing 't is as I have said But if not so I beseech the Dr. to exercise his Candour in inlightning us assuring him as soon as I can understand that I have in any respect misrepresented him I will be so Just as to acknowledge so much and do my utmost for the clearing him and in order thereunto have this onely to add That I do not say the Doctor hath consulted the Jesuits for what he asserts so agreeably unto their writings God forbid I should assert what I do not know But this I say that the Agreement is as great in those instances I have mentioned as if he had and that if he hath not consult'd them I know not what can be assigned as the true Reason of this strange agreement unless it be that sometime great Wits jump or that such is the State of the Controversie between Him and Dissenters that there is no way so effectual for the confuting us but by proceeding on Jesuitical Principles and using Popish Arguments But 2. If I have neither mistaken nor misrepresented the Dr. as I verily believe I have not seeing the Dr. is fallible and may see cause to alter his Sentiments unto these particulars as well as he hath done with reference unto some others the He would be so Self-denying on his receiving Convictions as to intimate so much unto the World 1. That the Dr. changeth his judgement concerning some Notions relating to Religion is neither a wonder to the World nor should it be a Reproach unto him or any other Person that for sufficient Reasons doth so Yet 2. Whenever any considerable Tract is with the shew and seeming strength of much Reason published to the World through the Varnish of which in process of time the Author espies Mistakes and Errour as the Author acts ingenuously in Publishing so much unto the World even so he ought to do the World that piece of Justice as to be at the pleasing Trouble of confuting it himself seeing otherwise much mischief may be done the poor weak Reader who thinks the discourse to contain the same Reasons since a a Retractation which it did before may through the Influence of of those Arguments that are in it be oblig'd to adhere unto Errour Moreover as to the Dr's Case 't is presum'd he doth not retract the whole and every part of his Irenicum and therefore 't would be necessary somewhat be done to shew what needs Explication what a Retractation and for what Reasons a Retractation and the like as to this present great Book a part of whose Prefaced I have Animadverted on which Animadversions are of such a Nature as cannot but engage the Dr. to do somewhat of this kind even as †Bellarm. Recog Scripsi Deo teste quod verum esse existimavi non gratiam hominum vel propriam utilitatem sed Honorem Dei Ecclesiae Commodum respiciens Neque in scriptis meis aliquid a divinis literis â—aut sanctorum Patrum Regulis alienum sciens posui Quin tamen scriptumest Prov. 10. in multiloquio non deerit Peccatum quod etiam de multa scriptione dei posse non dubito S. Augustinum imitatus c. Bellarmine himself in a like Case hath done who in the End of his Disputations hath his particular Recognitions prefacing it in these words God is my VVitness that what I have written is no more than what I judgâ—d to be the Truth which I wrote not on any unworthy design of pleasing others or profiting my self but with an Aim at Gods Glory and the Churches Benefit Nor have I knowingly receeded either from the Rule of the Scriptures or Holy Fathers However since 't is said Prov. 10.19 In the multitude of words there wanteth not sin which I Question not but may be said of much writing I will therefore imitate St. Austin i. e. in his Retractations c. That we may exercise the Charity in hoping that the Dr. doth not at any time publish That to be a Truth which he believeth to be an Errour and with all finding the Dr. to mistake yea sometimes sensible of his Mistakes I have presum'd to recommend unto him not onely St. Austin but also the great Bellarmine as a Pattern for his Imitation it being an Honour to follow him in what is Right when no way so as to those particulars wherein he is an Enemy unto the Churches of Jesus Christ and the True Protestant Religion FINIS
Learning or good will to the Protestant Region in a case so plain is astonishing who knoweth not that the Church of England it self is as much or more so for Free and Spiritual Prayer than the Jesuits are The heaping up Authorities for this would be but to follow the Doctor in raising a suspition of the Churches Orthodoxie when as Free Prayer in Private which is the utmost the Jesuits are for is allowed us by the Church of England yea and commended to our Practice with helps vouchsafed us by some Worthy Divines of this Church as so many expedients Adapted for the obtaining the Gift of Free Prayer which is not as I humbly apprehend forbidden any Minister in Publick supposing he neglects not the prescribed Formes But to consider the Drs. Integrity in the History he gives concerning this by whom 't is suggested 1. That the Jesuits are for free Prayer in Publick 2. That Free Prayer is the Jesuits invention If this be not the scope of the insinuation to what purpose is it mentioned But if it be I will evince out of the Jesuits own writings that they acknowledge Free Prayer to be known by the Fathers and that they allow it only its private Exercise even as others of the Romish Faction and the Doctor himself c. do (a) Azorius Moral instiâ— lib. 9. c. 29. Illud vero Pauli ipse Spiritus postulat pro nobis Augustinus in lib. de bono Persever c. 23. interpretatur q Poftulat q Postulare nos docet aut facit quemadmodum illud Matth. 10. quod dixit Christus Apostolis Non vos estis qui loquimini sed Spiritus Patris vestri qui loquitur in vobis non quod verè loquatur sed quod ad verum loquendum vim facultatem auxilium gratiam largiatur sic Postulat quia postulandi orandi vim potestatem tribuit facit ut postulemus Et it a Augustinum secuti explicant Paulum eo Loco Primasius Beda Anselmus ut etiam Sedulius Fulgentus Epist ad Probam de Omit Compunct Cord. Et quia frequenter a nobis ofsenditur necessarium est ut frequenti Oratione jugi Cordis compunctione mitigetur Compunctio enim cordis excitat Orationis affectum Oratio hunnlis divinum promeretur Auxilium Compunctio cordis vulnera sua respicit Oratio vero medâ—lâ—m Sanitatis expâ—suit Et ad haec quis idoneus Quis enim vel orare competenter valeat nisi Medicus ipse nobis initium desiderii Spiritualis infundat Aut quis Purseverare in Oratione queat nisi Deus in nobis hoc quod caepit augeat c. Azorius the Jesuit expresseth himself thus most freely vid. That of Paul Rom. 8.26 Where 't is said the Spirit maketh intercession for us Saint Austin in lib. de bono Persever c. 23 Doth interpret it thus the Spirit teacheth us to pray or maketh intercession according to that expression in Math. 10.20 for it is not ye that speak but the Spirit of your Father which speaketh in you not that the Spirit doth truly or properly speak but that it vouchsafeth the Power Help or Grace to speak the Truth even so the Spirit prayeth because it giveth out the Power and Grace of Prayer Austin is as to this followed by Primasius Bede Anselme and Sedulius so far Azorius But I will add and by Fulgentus who saith because we frequently offend God by our sins 't is necessary that we often by Prayer and compunction of Soul attempt the pleasing him Compunction of heart stirreth up the affection of Prayer and an humble prayer obtains Divine Assistance Compunction of Heart respects our Wounds Prayer seeketh for a Remedy but who is sufficient for these things or who can pray as he ought unless the Phisitian himself infuse into us the beginnings of Spiritual prayer or who can persevere in Prayer unless God increase in us what he hath began I might instance in many others but this is enough to shew that Spiritual Prayer is not owing unto the Jesuits for its Invention or Discovery and therefore I will proceed to inform the Dr. that the Publick Exercise of Free Prayer is not approved off by the Jesuits For as concerning publick prayer the Jesuits do differ from the Dissenters if not from the Church of England agreeing with none that I know unless with other papists and with Dr. Stil for though private and Free Prayers are with Azorius and other Jesuits terms promiscuously used to express one and the same thing yet publick Prayer must be according to some certain prescribed form This is the sense of Vincent Fillincius yea of Bellarmine and before him of Durandus it being proved by Bellarmine to be thus appointed by the Milevitane Council Can. 12. yea by the Toletan 4. c 2. and by Pope Gregory c This being so the Dr's mistakes are apparent and the Truth is 1. That the Jesuits were not the first inventors nor the first bringers in of Spiritual Prayer Spiritual Prayer being owned acknowledged and privately practised ever since the Apostles dayes for the Church never did for bid its use saith Fillincius 2. That the Jesuits ever have and still do zealously oppose the Publick use of Free Prayer 3 That wherein the Jesuits and Dissenters agree as to this it is in no other respect then wherein the Universal Church agree with them 4. That wherein the Dissenters and the Dr. differ about Spiritual Prayer the Dr. closeth with the Jesuit our difference if any being about the publick use of Spiritual Prayer against which the Jesuits are 2. Argument The Dissenters have blasted the Reputation and honour of the first Reformation which is the great thing the Jesuits would (c) Fillincius Tract Qust Moral Ttract 23. c. 3 N. 67.6.8 de Bellarm. de bon oper impartic lib. 1 c. 10. nemo enim potest certam formam orandi prescribere nisi qui praeest Itaque in Concilio Milevitano can 12. Sic legimus Placuit ut Preces Orationes seu Missae quae probatae fuerint in Concilio ab omnibus celebrentur Nec aliae omnino dicantur in Ecclesia nisi quae a prudentioribus tractatae vel comprobatae in synodo fuerint Et in Concilio Toletano IV. c. 2. Statuitur ut in tota Provincia idem officium celebretur Et Gregorius Papa VII in Concilio generali numerum Psalmorum Lectionum officii Divini praescripsit ut habetur Can. In die de consecratione dist 5. c Durant in sent lib. 4. dist q. 15.12 be at for saith the Dr. Preface p. 9. What is it which the Papists have more envied and maligned than the Church of England What is it they have more wished to see broken in pieces that is than the Constitution and Government of this Church Did not Cranmer Ridley and Hooper and Farrar and Latimer all Bishops of this Church suffer Martyrdom by their Means Had not they the same kind of Episcopacy which is now among us and which
some now are so busie in seeking to destroy Is all this done for the Honour of the Reformation Is this the way to preserve the Protestant Religion among us to fill mens minds with such prejudices against the first settlement of it to go about to make the World believe that the Church Government then established was repugnant to the institution of Christ and that our Martyr-Bishops exercised an unlawful Authority over Diocesan Churches Such men do the Jesuits work for them as effectually as if they had been set on work by them 1. In answer it must be carefully observed that the Papists do not so much envy and maligne the Episcopal Government 't is the Drs. mistake for the Hierarchy or the English Episcopacy is not so formidable a thing in a Jesuits Eye neither is it their principle or Interest to destroy it 1. Not their principle which is for the conserving Episcopal Government for 1. The Papists plead most zealously for that difference there is said by the Church of England to be between a Bishop and a Presbyter 2. They deny the peoples right of calling their own Ministers 3. Assert that the Church hath power to institute new Ceremonies 1. They do distinguish between a Bishop and a Presbyter and with the Church of England assert that the Catholick Church doth acknowledge a distinction to be between a Bishop and a Presbyter and that the Bishop is jure divino greater than a Presbyter and this Bellarmine and the Romish faction insist on in opposition to the Reform'd namely in opposition to Wickliff the Lutherans and Calvenists whence they go on with the greatest malice against the Protestants to the end they may Haereticate and damn every Soul among 'em and say that the Bishop only hath power to ordain and that if any be ordained by Presbyters that Ordination is null which is according to that of Gregory III in his Epistle to Boniface from which they proceed as I shall shew immediately to deny the Lutherans and Calvenists to be true Churches for want of the right Administration of Sacraments that is the product of the want of true Ministers or which is the same because they have not Ministers Episcopally ordained so f Bel. de Cleric lib. 1. c. 14. Bellarmine Whereby it appears that the papists are not against this part of the Prelacy of Bishops 2. That the People have no Interest in the Vocation or calling of their own Ministers is also the Principle of the Church of Rome For g Bellarm. de Cleric lib. 1. c. 2. c. 7. Bellarmine in stating this point saith that the Controversie between them and their Adversaries to wit the Reformed is about the Right of Creating Bishops or Presbyters in the Church and he asserts that Martin Luther John Calvin Mat Illyricus Brentius Chemnitius and others of the Sectaries i.e. of the Protestants do hold That no one is Lawfully called or chosen to the Office of a Bishop but by the consent and suffrage of the People and therefore they infer saith Bellarmine that there are no Bishops or Pastors among the Papists rightly called for want of the suffrage of the People But on the other side the Church of Rome concludes that the people have no right to call their Ministers and that although the People did formerly choose their own Ministers it was through the Concession or Connivance of the Popes And therefore they say that the Hereticks or the Protestants have no true Ministry no right Administration of Sacraments no Church no Salvation for extra Ecclesiam nullasalus The Reasons they give against the Peoples Election besides many others are these drawn 1. From the Indiscretion of the People and consequently their inability to judge of the Capacity of the Person to be Chosen 2. The greater Number of the people are Foolish and the viler sort and consequently-will choose men like themselves 3. Such a practice is obnoxious and liable unto sad Tumults c. Not remembering that the people who are to choose must be considered as men fearing God and that there is care taken that the person to be Chosen is out of such a number as are by the Godly and Judicious approv'd of as men of Competent Abilities c. In this also the Principles of the Jesuites are far from destroying the Church of England 3. That the Church hath power to institute new (h) Bel. de effect Sacram. lib. 2. c. 29. Quaedam caeremoniae instituuntur ad solum ornatum significationem ut vestis alba Neophytorum Lumina cercorum c. de his agimus c. 30 Fatemur enimomnes Catholici Caeremonias Ecclesiasticas non esse praecipuum cultum nec ab iis pendere essentiam essicaciam sacramentorum nec habere vim Justificandi ut habent sacramenta proinde inferiora esse sacramentis nec esse approbandos ritus qui pugnant cum verbo Dei nec esse nimis multiplicandos Et cap. 31. Sed quicquid de hoc sit nostra propositio solum asserit contra haereticos licere Ecclesiae instituere novas caeremonias non ad justificandum a peccatis mortalibus sed ad alios fines Omnes nostrae caeremoniae sunt bonae divinae nam indicantur in genere a Deo probantur multis modis 1. In ipso testimonio Pauli 1 Cor. 14. Omnia honeste c 2. Cum Deus jubet obediri praepositis in genere jubet servari omnes leges Ecclesiasticas quorum non paucae sunt de caeremoniis Ceremonies which Assertion they thus limit 1. Not such Ceremonies as are repugnant to the Word of God but 2. Such as are generally contain'd in that Scripture Let all things be done decently and in order and that they are not to be preferred to the Sacraments nor must the same efficacy be attributed unto them they only assert against the Hereticks that 't is lawful for the Church to institute new Ceremonies not for Justification but for other ends The white Garment being for Ornament and Signification All this Bellarmine is express in and therefore not against this part of the Church of England That I abuse not the Episcopal nor Bellarmine will soon appear to such as will but seriously consult the sense of the Church of England and Bellarmine who are express in asserting all this and much more namely that as the Decency of the Ceremonies is one Reason why we must observe them so our Superiours Command is another Thus the Principles of the Jesuits and other Papists being so much for a Prelatical Episcopacy so much against the peoples Choice and so much for Ceremonies with the mention'd Limitations how is it possible that the Dr. presum'd to assert that the Papists aim at the destruction of what they too much contend for against the Generality of our Reformed Divines But 2. It is not the Interest of the Jesuites to destroy Episcopacy or eradicate the Ceremonies and thereby break the Constitution of this Government
though the whole of Our Religion is in great danger yet rather than what is no part of it should be lost let Religion it self Perish The Church without sin can part with their Indifferent Ceremonies but Dissenters without sin cannot comply with them What then must be done for Union must the Episcopal comply in things wherein they can without sin or must Dissenters sin and loose their peace with God for Vnion The whole of the Controversie is this Whose Honour is mostly to be valued that of the Episcopal Clergy or that of our Lord Jesus Christ for the Episcopal cannot make any Abatement of these indifferent things consistent with their Honour They have once impos'd these things as terms of Union and cannot now Honourably recede the least Iota The Dissenters they cannot stretch their Consciences to any sinful Impositions but by dishonouring the Lord Christ What then must be done must we to the dishonour of the Lord Christ stretch our Consciences and sin rather than that the Honour of Episcopal Grandeur be fullied by a compassionate Condescention about Indifferent things wherein they can without sin Condescend and which would be really more for their Just Honour This is the state of the Case The Dissenters would Unite but cannot The Episcopals can but will not The Cannot of Dissenters and the Episcopals Will-not doth make the Division But who is the Faulty Divider If the true Reason of our Division lay on the Dissenters Will-not when they Can 't would be easie to conclude them Obstinate and Perverse what not to do what they Can for Peace But since they would but cannot without sin how can they be the Dividers From what hath been said 't is evident that as 't is the Interest and Desire even so 't is the Principle of Dissenters to Unite Of their sincerity concerning which they have ever given Illustrious instances 1. In Q. Elizabeths days In a part of the Register 't is thus expressed of the Dissenters Whoever of them in word or deed gave out any just suspition of Unpeaceable dealing Nay have not they striven for peace in their Ministerys in their writings in their Examples more than any But Notwithstanding this they have been arraigned among Felons and Theeves They have been imprisoned to the uttermost and defaced and yet they are silent And Mr. Dudley Fenner in his Defence to Dr. Bridges anno 1587. saith All this they did patiently bear and came daily to the Prayers to the Baptisms and to the Sacraments and by their Examples and Admonitions kept many from Abuses whereto rashness of Zeal would have carried them yet now for their labour to their great grief they are openly slandered c. Yea upon every irreligious mans complaint in such things as many times are incredible to be by the Pursuivants sent for to pay two pence for every Mile c. even when their Families were impoverish'd But as hath been already hinted the Providence of God gave them favour in her Majesties Council who were convinced of their peaceable disposition and the regard they had to a walking in all good Conscience before the Lord. 2. That the Dissenters at this time are fully sensible that they are engaged both by Principle and Interest against the least compliances with the Church of Rome and consequently to embrace any just proposals for Vnion will appear from what is declared by divers of them in the account they give of the Grounds and Reasons on which they desire their Liberty where 't is express That unto the Resolution of a stedfast adherance unto the Protestant Religion in Opposition unto Popery we have say they many peculiar engagements For 1. Our Principles concerning Church Order Rule and Worship wherein we differ from the Church of England are not capable of a Compliance with or Reconciliation unto those of the Papacy but are contradictory unto them and utterly inconsistent with them Where there is an Agreement in general Principles and men differ onely in their Application unto some Particulars those Differences are capable of a Reconciliation But where the Principles themselves are directly contradictory as it is between us and the Papists in this matter they are capable of no Reconciliation 2. We have no Interest that may be practised on by the Arts or Insinuations of the Papists For we are neither capable of any advantages by Ecclesiastical Domination Power Promotions with Dignities and Revenues belonging thereunto which are the principal allurements of the Papacy nor are engaged in any such Combination Political or Ecclesiastical as that the contrivance of a few should draw on the Compliance of the VVhole Party These things being utâ—erly contrary unto and inconsistent with our Principles the Papists have no way of attempting us but by meer Force and Violence 3. Our fixed Judgment being the same with that of all the first Reformers namely that in the Idolatrous Apostacy of the Papal Church with bloody Persecutions the Antichristian State foretold in the Scripture doth consist VVe are for ever excluded from all thoughts of Compliance with them or Reconciliation unto them 4. VVhereas our Principles concerning Church Order Rule and VVorship are directly suited unto the Dissolution and Ruine of the Papal Church-State whence the Papists take their VVarranty for all the evil contrivances which some of them are guilty of in this Kingdom and will so far as they are taken out of the Scripture at length effect it VVe can have no other expectation from the Prevalency of their Interest in this Nation but utter Extirpation and Destruction VVe are therefore fully satisfied that our Interest and Duty in Self-Preservation consists in a firm Adherence unto the Protestant Religion as established in this Nation and the Defence thereof against all the attempts of the Papacy So undoubtedly true it is That the Dissenters are engaged both by Principle and Interest to oppose Popery and in order thereunto must being directed by the Light of Nature use all Proper means for the strengthening themselves against this Irreconcileable Enemy the Papists The Union of Protestants being the most proper Mean they are Ruin'd if they do not vnite when they may Propose any Terms how difficult soever unto Flesh and Blood but not Sinful and they 'l close with them Thus I have shew'n 1. That the Dissenters are mov'd by Interest to desire Union 2. That their Principles also engage them to do so and consequently the Dr. is mistaken as to these Particulars I will now proceed to shew 3. That 't is the Dr. who falls in with Bellarmine entertaining the same Principles and arguing from the same Topicks with him 1. As (a) Bellarm. de notis Eccl. lib. 4. c. 10. Certum est concordiam esse signum Regni dei quod stare debet in aternum Discordiam autem Regni Diaboli quod tandem ruere debet Bellarmine doth in the general highly extol Union Peace and Concord in the Church making it a note of the true Church