CHAP. I. The Occasion of this Apology.

MR. Baxter having lately pub­lished a Book, written for the most part above 10 years ago, is pleased in the Title Page to call it, An Answer to the Accusations, ur­ged as Reasons for the silencing of about 2000. by Bishop Morly, Bishop Gunning 's Chaplain, Dr. Saywell, Mr. Durell, &c. But I do not find that he refers to any words that I wrote, throughout his whole [Page] [...] [Page 1] [...] [Page 2]Discourse, nor so much as names me till p. 196. and there he only says, I speak like one of Rehoboam 's puny Counsellers; and that is all the Answer he gives me, after such a pompous boast in his Title Page. This when I cursorily observed, I thought it needless to concern my self to make any answer, there being so many learned and eminent men engaged in the main Controversie with him, who had suffici­ently refuted all his pretences, with grea­ter authority and acuteness than I can do. But when I consider'd that my design was somewhat larger than onely the Justifica­tion of the Church of England against Dissenters, and this Book of Mr. Baxter's, and many others; and the transactions in England and Scotland since I published my Book, were carried on by the dissent­ing Party, just according to these methods which I had shewed to be the original of all our Plots and distractions upon the account of Religion, I thought I had a good opportunity offered to illustrate my first intentions, and to prove the ne­cessity of some such course as I had propo­sed, if ever Christians did really endea­vour after peace and settlement in Religi­on: And one thing more does make this defence of my self almost necessary, to take off that slander and publick infamy which [Page 3]these few lines wherein Mr. Baxter men­tions me, as they are joyned to that part of his discourse which represents the odi­ousness of Murder and Cruelty upon the account of Religion, must unavoidably leave in the minds of his Party (few whereof perhaps have ever read my Book) as if I had been an Abettor of such bloody Prosecutions, as Gardiner, Bonner, Calvin, Beza, and the Murderers of Arch-Bishop Laud, and the Arch-Bishop of St. Andrews, when the design of my whole Book was against it then: And yet his prefixing my name before so many worthy men who far exceed me in learning and dignity in the Church, and whose Writings were pub­lished long before I set Pen to Paper, will make the world apt to think, that this Book was principally intended against me, and I am most deeply concerned in those bloody and cruel insinuations. Now whe­ther this be fair, and ingenuous, and suit­able to that peaceable and Christian tem­per which he doth pretend to, I leave any rational man to judge.

CHAP. II. The Author's design in his former Writ­ings.

MR. Baxter in his Preface to the Non­conformists Plea for Peace tells us, My honest Friend, whom I. perswaded from Anabaptistry, Writing against Separation, saith, that when he saw here a Leg, and there an Arm in the way, it was time for him to stop. But in Church History I have had a sadder sight, even the Carkasses of thousands, streams of Blood, and Tumults in the Chief Cities and Churches in the World, the Crowns of Emperors and Kings, the loss of the Eastern Empire, the Generati­on of the Papacy, the reproach of Christia­nity, and that by Clergy Damnation and Contention, striving who should be greatest, and seem wisest. This I had observed long before, and with a great deal of grief and sadness, of heart lamented it in se­cret; and withal had considered from what Original these evils did spring, and what were the likeliest means to put an end to these Butcheries and Confusions amongst Christians. But alas! I was not of that [Page 5]Eminence and Authority in the World, that what I could propose in this nature, should be likely to be regarded, or take much effect towards the healing of these Distempers, nevertheless at the discovery of the Popish Plot, when all the Kingdom were in a great terror and consternation, and when every body was groaning under these sad Calamities, and desirous to be freed from these Fears and Jealousies of being burnt in their Beds, or having their Throats cut, and their Wives and Chil­dren destroyed, or made a prey to such merciless and bloody Murderers, I thought then a serious inquiry into the causes and remedies of these distractions, would make some impression upon the minds of men, and be readily embraced by all sober and well-meaning Christians, and there­upon I named my Book, The Original of all Plots in Christendom, together with the danger and remedy of Schism. Which I shewed to be the root of those bloody Murders, as well as of Spiritual evils and distractions.

Now that Schism in general was the ground of all these calamities, I find all People are readily convinced, but who are the Schismaticks still is all the Controversie. The Papists on one hand, who confess they have put many men to death upon [Page 6]the account of Religion, and by cruel torments terrified others from departing from their Communion, brand them first with the name of Hereticks and Schisma­ticks, whom they have thus inhumanely Butchered, and say it was but execution of Justice, and inflicting of such punish­ments which the hainousness of their crimes did rightly deserve. On the other hand, those that now call themselves the Protestant Dissenters, have had their hands imbrued in blood, sometimes in an out­ragious and barbarous manner by Tumult and Violence, and other times with a mock pretence of Justice, and a Holy Zeal for the Cause of God, as is too too evident in the Histories of Modern times, and in the defence that Calvin and Beza make for it, in the way of a legal Execu­tion. So that matter of fact being evi­dent, that Papists and Presbyterians were actually ingaged in blood, sometimes in a Tumultuous manner, and sometimes under a colour of Justice: Orig. of Plots, Chap. 2. I proceeded to examine into the Original of Government, and there shewed that all power and Autho­rity of Civil Governours was from God, and that all the right of Temporal Co­ertion was invested in the hands of the Supream Magistrates in their respective Countries, so that neither the Pope in [Page 7]prdine ad Spiritualia, had any Authority to depose Princes, or stir up their Subjects to Rebellion against them; nor the Peo­ple, or ordines Regni, under their right, could by force and violence depose a King, or extort the Administration of Justice out of his hands, and consequently all Wars, and external coertion used in a tumultu­ary way against the Magistrate, and with­out or against his Commission, (except in private assaults of Thieves and the like, wherein every man is a commissioned Offi­cer for his natural defence) were to be accounted no other than Rebellion, and so declared by the ancient Fathers for a thousand years together, and ever main­tained since by the greatest part of the most eminent Divines, some Papists and Presbyterians excepted, and such other disturbers of the Publick Peace.

And having by this means cut off all pretences of Rebellion and Tumult to propagate Religion, if men would hearken to the Churches Doctrine in this point, and prevented Subjects from making any disturbance, and staining their hands with the blood of their Soveraign, or any of their Fellow Subjects in order to a Reformation in Religion, that I might wholly take off all grounds of future Murders on that ac­count, Chap. 3. I did farther enquire into the Au­thority [Page 8]thority of Princes in executing capital Pu­nishments for Heresie, and other Ecclesi­astical offences, which were held privately, without any Sedition, or violation of the Civil Peace, and did also prove that no men ought to be put to death purely upon the score of Religion, if they did not by any attempts or Conspiracies endanger the Temporal Government, or petulantly Blaspheme the Divine Majesty, or his sacred Religion, and that this also was the Do­ctrine of the Christian Church. And that they were only the Schismaticks and Dissenters that did propagate Religion by Murder and Cruelty, but such Practises were alwayes condemned by the true Catholicks.

And having thus shewed that Christia­nity, and the Tradition of the Catholick Church were wholly strangers to such pro­ceedings, and did teach men love and obedience, upon farther enquiry I found that Papists to maintain the unjust Usur­pations of the Pope over the Bishops and all Christian Churches; and Presbyterians to encourage the People in disobedience and opposition to Episcopal Superiority, Ch. 4. & 5. did stir up their Disciples to Blood and Murder, and so filled Christendom with Barbarous Cruelties and Massacres, this is notorious on both sides, and several of the Presbyterians in Scotland have dyed lately [Page 9]glorying in this opinion, though condemn­ed as Traytors for it.

The cause being thus found out, the next enquiry was after the Remedies of these mischiefs, which were laying aside all passion and prejudice, hearkening to the sober advice of Learned and impartial men, especially submitting to the Tradi­tion and determination of the Christian Churches, Chap. 7. that being the means our Savi­our himself left to quiet all our Dissenti­ons, if he neglect to hear the Church, Matt. 18. let him be unto thee as an Heathen man, and a Publican. And the better to enforce the observation of this method, I did endea­vour to shew the reasonableness of it, and that it was the same that all Mankind by the light of nature did use in most other disputes, and then in my considerations to those of the Church of England, I did in­sist upon the usefulness of it, if not the ne­cessity, and that, as matters now stand, there is no other probable means to un­deceive those People who mean honestly on both sides, and are meerly held in blind obedience to their several Parties, The Con­siderations to men of the Church of England. and so carried on with an ignorant zeal, to ex­ecute all the bloody designs their crafty Leaders will put them upon to uphold their Tyranny.

But lest any body should think that I had proposed some new and unheard of method, Consider­ations. or a way that was like to involve us in greater difficulties than we were in already, or at least, considering the con­stitution of our Nation, altogether un­practicable, and impossible to be observed, I did moreover lay down in my Consider­ations to the Papists, how far this rule of Unity, and method of ending Controversies, was assented to by the judicious Divines of all Parties, as is to be seen Chap. 2. Pag. 188, 189, &c. wherein I set down the words of the Greek, Roman, English, and Ger­man Confessions about it. And when I had shewed the agreement in general, I farther added, that the Concord was as manifest in all the substantial and most material points of Religion that have been from Age to Age maintained in the Chri­stian Church, and delivered down all along by a clear and uninterrupted Tradi­tion, thence it was very natural to enquire into the grounds of these Dissensions about which Christendom is now divided, see­ing they were in the general so fully a­greed. Then as I hinted before, the great quarrel arising from the affectation of un­just Dominion and Rule in the Church, Consider­ations to Presbyte­rians. or as Mr. Baxter Phraseth it from Clergy Domination, Chap. 2, 3. I examined into the Divine [Page 11]right of Episcopacy, and shewed that it was Instituted by Christ, all along main­ained in the Church, and that for Fifteen hundred year, there was no other Go­vernment ever known or allowed, nor any Ordination accounted valid, but what was made by a Bishop. And to remove all possible scruples, did examine into the other pretences against the Church of En­gland, which are used by Dissenters to blind the ignorant from discerning their contentions for unjust Dominion, and Ex­emption from obedience to their lawful Superiors. And as a farther strengthening of my cause, I did make it appear that it was the desire of the first Reformers, that Episcopacy might be continued, and learn­ed men of those Churches that now want it, have expressed their earnest desire to have it restored. So that the crime of Schism does manifestly lye upon those who refuse obedience to their lawful Bishops, in all just commands, and the guilt of blood will be heavy upon all those that have been engaged to foment Seditions and Murder on this account.

Next I proceeded to Considerations to those of the Church of Rome, wherein I shewed that Authority which the Pope challenged over the Bishops and all Chri­stians, was meerly a Usurpation contrary [Page 12]to the Laws of the general Councils and Tradition of the Church, and contrary to the known profession of the greatest part of Christendom, which did ever resist and condemn such a groundless Domini­on, and the better to convince the Papists of their Schism here in England, did also shew that those their points in Controver­sie which the Church of England did con­demn, were not alwayes held in the Church of Rome, nor had any Foundation in any general Law or Ancient Tradition of the Church, and therefore that they, notwith­standing all their boasts of Antiquity, Uni­versality, and adhering to the Catholick Church, did follow a private and novel faction in opposition to the known rules of Christianity, which do bind them to live in the Communion of their own Bi­shops, and yield obedience to all their just commands, as those of the Church of En­gland were; and because there were seve­ral Objections raised against our Refor­mation, I did briefly answer them all, and in the Conclusion make it evident, that the Church of England had kept her self within the rule of Catholick Tradition in all her Constitutions, and the points in difference, between her and the Church of Rome, were meerly introduced for secu­lar ends, to uphold the unjust Usurpati­on [Page 13]of the Pope, and consequently the schism, and all other mischiefs of Blood and Murder that have been committed in this Quarrel, are chargeable upon the Church of Rome and her adherents there­in, but cannot any wayes be imputed to the Church of England, or any of her obedient Members and Disciples, that keep within the bounds of her moderation.

After I had advanced thus far, and shewn the Universal agreement of all setled Churches in the World, both in the gene­ral Principle of being guided by the Laws and Tradition of the Catholick Church; and that they did agree in the most ma­terial points thus delivered, and that those particular differences upon which they grounded all their contentions, were pri­vate opinions, brought in for Secular ends, contrary to ancient Doctrine and received Tradition of the Primitive and Catholick Church: I might then with good reason in my Considerations to Statesmen, &c. urge the maintaining of the Church of England as now Established, and the sup­pression of Popery and Fanaticism, which were both condemned by the Catholick Church, as the most necessary and rational means to quiet all our Dissensions, and the safest Foundation for them to rely upon for their own Salvation.

And however they were moved with what I had said, yet I might have hopes that the truly pious and devout Sons of the Church of England would be confirm­ed in their constant adhering to her Com­munion, and Religious frequenting of her Publick Service with all purity, which they saw built upon such a firm Founda­tion, as the constant Tradition of the Catholich Church, and that they were sure to dye in her Faith and Communion, if they did but faithfully observe these sa­cred Rules and Constitutions. And to this duty I did most heartily exhort them in my Considerations to all good Christi­ans, as being the certain and undoubted way to Peace and Comfort in this World, and Salvation in the World to come.

And then, last of all, when the Church of England was thus happily setled, and a sure and lasting method had been laid down to prevent blood and confusion, the next care ought to be, how to uphold this excellent constitution, and to prevent the spreading abroad of Sedition and Faction which may possess the Peoples minds against this happy Government, and so secretly make way to undermine this excellent order which is now establish­ed, and bring us back again into the former misery and confusion. Therefore to pro­vide [Page 15]against this danger, I did in the end of all joyn a Discourse, shewing the un­reasonableness and mischief of Toleration, which I did prove from Scripture, the constant Tradition of the Christian Church, and the practice of the Roman Emperors, who called the six General Councils, and had their advice in this matter, and lastly from the constitutions of most Religious States and Societies in all Ages.

Now if I have clearly made out these points, what more satisfactory work or pleasing prospect could I offer to any Re­ligious and peaceable mind amidst all these miseries and distractions, when he could see Jerusalem a quiet Habitation, the Church of God built upon a Rock, and stand unshaken amongst all the boisterous storms and raging waves of Schisms and Heresies that threaten her overthrow, and all these secure of their fafety, that keep within her Obedience and Communion, and those only in danger, and deeply en­gaged in Faction, Sedition and Blood-shed, that straggle out of her Paths and Tradi­tion.

And as this blessed Contemplation must be pleasant to all true Catholicks, so the Motives of it cannot but be the most pro­bable means to undeceive all well-disposed Christians, that are engaged in the Society [Page 16]of these novel Factions, that have upheld their unjust affectation of Dominion, by such bloody and Schismatical courses. For if the Church of England be founded upon that sense of Scripture, which has been received down all along by Traditi­on, and ratified by the Laws of the whole Church, and Decrees of general Councils; and those private opinions, which Papists and other Dissenters alledge as grounds of their Separation, be novel inventions, either wholly besides, or contrary to the Churches publick Constitutions, certainly all rational and peaceable minded men must think it safer to live in obedience to their own Governors, which the Law of nature does first of all direct, when they shall have the Authority of the Primitive Fa­thers and Martyrs, and the consent of the Catholick Church on their side; and let but Papists and other Dissenters heartily submit to those Rules, and all our Schisms and Plots will be at an end.

Against this the Papists have made no reply, nor the Anabaptists nor Quakers, only Mr. B. is pleased to make me feel the stroak of his Pen, and joyn me with Gar­diner and Bonner, and such bloody Mur­derers, though he knows the main design of my writing was to prevent such inhu­mane Butcheries. And being thus driven [Page 17]by him to defend my self, my cause is so interwoven with that of the Church of England, that I am forced to joyn both to­gether in the same Apology.

CHAP. III. Of the Matters in difference between the Church of England, and the Presbyterians and Independants.

SEtting aside the Controversies between us and the Quakers, Anabaptists and Papists at this time, we will inquire into the Pleas of the Presbyterians and Inde­pendants in Defence of their Seperation. But as for the Presbyterian Form of Go­vernment, I do not find that has scarce any Advocates to uphold it amongst us, and the cause it self seems wholly deserted, but as it falls in with the Independant way, which at present yields a better pretence to uphold Schismatical Conventicles. But however I will endeavor so to handle the matter, as not to neglect the Pleas that either can make for themselves. Now these are either concerning the Form or [Page 16] [...] [Page 17] [...] [Page 18]Order of the Government, which they take to be Lordly and Tyrannical, or else 2, about the Liturgy, and matter of the Service they are to perform. 3. Concerning the manner and circumstances which at­tend the publick Liturgy. 4. About the Oaths, Subscriptions and Declarations that are required of Ministers, to shew their agreement to the Doctrine and Orders of our Church.

CHAP. IV. Of Church-Government.

THAT we may come to the true stating of this matter in difference, it will not be amiss to set down what Dr. Owen and Mr. Baxter do yield in this Controversie, which I shall do in their own words. Eng. Ch. p. 60. c. 5. And first Dr. O. sayes, The visi­ble Church State which Christ hath insti­tuted under the New Testament, consists in an especial Society or Congregation of professed Believers, joyned together according unto his mind, with their Officers, Guides or Rulers whom he hath appointed, which do, or may [Page 19]meet together for the celebration of all Ordi­nances of Divine Worship, the professing and Authoritatively proposing the Doctrine of the Gospel, with exercise of the Discipline pre­scribed by himself, unto their own mutual Edi­fication, with the glory of Christ in the pre­servation and propagation of his Kingdom in this World. So that if the Doctor does not too strictly insist upon the limitation of the especial Society or Congregation, his description may well be allowed, and falls in with the general definition of the Church owned by most Divines, and laid down in the Nineteenth Article of the Church of England. The visible Church of Christ is a Congregation of faithful men, in which the pure word of God is preached, and the Sacraments duely Administred according to Christ's Ordinance, in all those things that are of necessity requisite to the same.

But the Doctor there goes on to describe things more particularly, the end of it [the Church] is, 1. Preaching the word, unto the Edification of the Church it self, and the Conversion of others. 2. The Ad­ministration of the Sacraments, or all the Mystical appointments of Christ in the Chri­stian Church. 3. The Preservation and ex­ercise of Evangelical Discipline. 4. Visibly to profess their subjection unto Christ in the World, by the observation of his Commands. [Page 20]5. The bounds and limits of this Church, are taken from the number of the Members, which ought not to be so small, as that they cannot observe and do all that Christ hath commanded in due order; nor yet so great, as not to meet together to answer the end of the Institution of Christ before mentioned. Therefore if Parishes be so great, as that the Inhabitants have not convenient room to hear God's Word and receive the Sa­craments, they ought to be divided, and some other place be allotted, where they may enjoy all God's Publick Ordinances. 6. This Church in its compleat nature con­sists of a Pastor, or a Pastor and Elders, who are its Guides and Rulers, and the Community of the faithful under their Rule. 7. That unto such a Church belongs of Right all the Priviledges, Promises and Power, that Christ doth give and grant unto the Church in this World: That is, to any particular Church, else there are greater Priviledges of indefectibility granted to the Catholick Church. Now what is there here in all this Description, but may be duely observed in a Diocesan Church? For to every Member of the same the Word may be Preached in their respective Pa­rishes, the Sacraments Administred, Disci­pline exercised, and visible profession of subjection to Christ made, and limited [Page 21]within such bounds as these Institutions of Christ may be orderly observed. The Bi­shop, the Pastor to oversee and govern all, and the several Parish-Ministers as El­ders, under him actually to Administer all Offices belonging to Personal Commu­nion, yet with respect still to the Bishops Government and Advice. And lastly to a Church thus constituted, and every one of them, belongs of Right all the Priviledges, Promises and Power that Christ doth give and grant unto the Church in this World. Namely Regeneration, and Sanctification, the gifts and graces of God's Spirit to conduct it here, and glo­rification in the World to come.

Dr. O. would indeed seem to insinuate that all these things can never be perform­ed, except in one individual Congregati­on, but the nature of the things do not at all require that, and therefore he can­not by any means infer such a consequence; all that will follow, is, that every Church-Member ought to have a place to resort to, where there is a Person duely qualified to Administer the Word and Sacraments in due order, and for a time till farther Ex­amination, to debar all ignorant and scan­dalous persons from the Communion, and this every Parish-Minister can do without his Bishop. But what hinderance is it to [Page 22]all these ends, for a man to have a Bishop besides to go to, if need be, to give him farther advice, and to help and direct the Minister in promoting Piety and good order in his Parish, by the greater Au­thority and influence he has over them? To say that there are many defects in the management of affairs in this order, and these ends are not alwayes attained, will be no objection, for the Congregational way is lyable to male-Administration, as well as this, and exposed to a great many more miscarriages and inconveniencies, and supposing men of equal care and Piety, the Diocesan is much more advantageous than the other. But the abuse or neglect of ill men ought not to be objected against the order it self.

So that the Controversie is not whe­ther there ought to be Governors appoint­ed by Christ to Administer the Word and Sacraments, and to keep up a visible pro­fession of Order and Holiness in the World; that is confessed on all hands: but whe­ther Christ has appointed fulness of all In­dependant Power to each Congregation in order thereunto. That a Bishop sometimes in the first planting of the Gospel, might have no more under his charge, than he could personally Administer all Offices to, no body does deny; but that Christ has [Page 23]by any Law or Institution of his, confin­ed all Church-State to one individual Con­gregation, it does not any way appear. Neither can that Negative possibly be pro­ved, that a Bishop must have no more un­der his charge, than can ordinarily meet together in one place at one time, and this the Doctor is very sensible he can ne­ver prove from any Text of Scripture, but would infer it from the nature of the thing. Therefore to prevent his Adversary from desiring any such direct Proof, he sayes, There are in Scripture general Rules, di­recting us in the Application of natural light, unto such a determination of all circum­stances in the Acts of Worship, as are suffi­cient for their performance decently and in order. Wherefore as was said before, it is utterly in vain and useless, to demand ex­press Institution of all the circumstances belonging unto the Government; Order, Rule and Worship of the Church. Or for the im­provement of things of themselves indifferent, unto its Edification, as occasion shall require. Nor are they capable to be otherwise stated, but as they lye in the light of nature, and spi­ritual prudence directed by general Rules in Scripture. Now all these general Rules in Scripture we do most heartily submit to, and all particular Rules also, and yet we find no obligation in them, nor from any [Page 24]Law of nature, to confine all Church-state to the Congregational mode, nor exclude a Diocesan Church, nor yet Provincial and National, neither can the Doctor name any one Priviledge or Spiritual ad­vantage, belonging to a private Christian which cannot be obtained in this way, not any duty which may not be observed. Nay 'tis evident to experience and common sense, that it is so, as I have shewed in the Consideration of his description of the Church-state, and the duties that are to be observed in it. And I find it in my own Parish, and have heard Ministers that did formerly practise the Congrega­tional way say, the present Diocesan Go­vernment, is more for the good order of the Church.

Come we now to consider what Mr. Baxter sayes about Church-Government. And in his Non-conformists Plea, Pag. 24. n. 17. he saith, Christ hath instituted a Ministry to be for ever established in the World, to Preach the Gospel, to Convert Volunteers unto Faith and Holiness, and to gather by Baptism all Consenters into his Covenant and Church, and to teach them all that he hath command­ed them. And this none have power to over­throw. He hath stated on the Pastors of such Churches, the power afore described, of teaching Assemblies and particular persons, [Page 25]of leading them in publick Worship and Sa­craments, and of judging by the power of the Keyes, whom to receive into their Com­munion by Baptism, and profession of Faith, and whom to admonish, and for obstinate Impenitence to reject, and this Institution none may alter.

Christ's Laws Impower and oblige the Bishops or Senior Pastors to Ordain others for this Ministerial Service of the Church, P. 25. and so to propagate their order to the end of the World: By which Ordination, they are judges of the person's qualifications, whether he be such as Christ's Laws admit into his Ministry, and they solemnly invest him in the Office.

Princes and Rulers may for orders sake, P. 31. distribute their Christian Kingdoms into Parishes, which shall be the ordinary bounds of particular Churches. And such distribu­tion is very congruous to the ends of the Mi­nistry and Churches, and conduceth to or­derly Settlement and Peace.

Princes by their Laws, or Pastors by con­sent, P. 34. n. 39. where Princes leave it to them, may so associate many particular Churches for or­derly correspondence and concord, and ap­point such times and places for Synods, and such orders in them, as are agreeable to God's aforesaid general Laws, of doing all in love to edification and order.

When Pastors by Concord, Pag. 49. or Magistrates by Laws have setled lawful circumstances or accidents of Church-order or Worship, or Dis­cipline, though they be in particular but hu­mane Institutions, it is sinful disobedience to violate them without necessity. e.g. Parochi­al Order, associations, times, places, Mini­sters, Scripture-Translations, &c.

Pastors in a Synod are still Rectors of their Flocks, Pag. 266. and their Canons to them may be more Authoritative than a single Pastor's words. 2. God's Law bindeth us to keep Love and Concord, and the agreements of Councils may determine of the matter in al­terable points; and so even absent and pre­sent Bishops may Concordiae Gratia, be obli­ged by God's Law to keep such Canons as are made for Concord, and so they may be the matter of Duty.

And lastly, Apol. Pag. 250. N. 7. more particularly speaking to our present case, he sayes, The true in­terest of each particular Christian is, his pleasing and glorifying God in his holy Ʋni­on with Christ, and with the Church uni­versal, and subordinately his holy Ʋnity and Concord with the Ecclesiastical and Civil So­ciety where he liveth, and yet more plainly, the true interest of a meer Non-conformist requireth him—To live in Loyalty, Pag. 251. N. 11. Peace and Patience, and in Love and Communion with the Parochial Churches.

All these Premises being once admitted, not only all those that refuse Communion with our Parish-Churches, are guilty of sinful disobedience, which Mr. B. does grant, N. Conf. pl. 49. but even Mr. Baxter himself, though he does joyn in Communion with our Parish-Churches, yet if he does, when silenced by the Governours, Preach in a private Conventicle, is guilty of the same. For the Pastors of our Church by mutual con­sent, and the Magistrates likewise by their Authority have confirmed such associati­ons as Parochial and Diocesan Churches, and in their Synods made Canons to re­quire the observation of these orders, and that none should Preach but such as are licensed by publick Authority, and all this is Concordiae gratia, and therefore to use Mr. Baxter's own words, If absent and pre­sent Bishops may Concordiae gratia be obli­ged by God's Law, to keep such Canons as are made for Concord, and so they may be the matter of Duty; surely by the same reason they ought to bind him, and those of his perswasion. And what does the Church of England require more, but the observation of such Canons and Orders, as are made Concordiae gratia, by mutual consent of Pastors and civil Governours also? And why then has Mr. Baxter any contention about the Government of the [Page 28]Church of England? For all the Contro­versies about the Jus Divinum and di­stinction between Bishop and Presbyter and such-like, cannot come into question here, since the Pastors in England have by mutual consent entered into Parochial or­der and association, under certain Canon for the order of Religious Duties, which he sayes, do oblige by God's Law, and be­come the matter of duty. I do not see what need farther be added to make out the Government of the Church of England to be such, as all good Christians in their respective Parishes ought to submit to, for Dr. Owen does acknowledge there is no express Law in Scripture to determine the modes and circumstances of these matters, but what is fetcht from general Rules, and the direction of the Law of nature, and therefore to be determined by prudence, and mutual consent, and Mr. Baxter does likewise say the same, and farther allow the Authority of Synods to prescribe Ca­nons, which men in duty are to observe, to me therefore, and I think to all ratio­nal men, it seems a demonstration, since in their own confession, the Christian Church all over the World, for above thirteen hundred years, have setled Diocesan Churches, and made Laws and Canons which prevail in all particular So­cieties [Page 29]that the general rules of Scripture, [...]d the Law of nature do oblige them to [...]bmit to such Rules and Orders as are al­ready prescribed. So that there can re­ [...]ain no possible reason for them to de­ [...]ine subjection unto the Church of En­gland upon the account of Government.

CHAP. V. Of Diocesan and Provincial Churches, and the Peoples Power in choosing their Ministers.

THere is agreat deal of stir made about the Peoples power in choosing their Ministers, and Mr. B's. Parochial Episcopa­cy, and Dr. O's. Congregational Church, is chiefly founded upon a supposition [Page 38]of the Peoples right herein, but how they can prove it I do not see. The Scripture does not give them any such Power as I can find, neither do I find Dr. O. and Mr. B. urge any Text for it, neither do our Saviour or his Apostles by their example give any ground for such an Authority. 'Tis true, when the People were jealous that their Money was misapplyed, the Apostles in Acts 6. did bid them choose out men that they had a good opinion of for their Faithfulness, but still it was whom we may appoint over this matter, and accordingly the Apostles only did give them Authori­ty, and these were only Deacons to look after their Money, &c. and if the Apostles did find them fit for higher Offices, that still was in their own choice how far to confer any other Dignity, but it does not appear that the People had any thing to do in it, nor was this left as a rule, but only a present expedient to satisfie them that their Money was honestly and care­fully distributed in such a time, when they had not leisure to examine into the ac­counts, nor other setled maintenance to depend upon. When our Saviour chose his Apostles, and sent them abroad, and subjected all the World to them, he did not ask any bodies leave, but they were bound under Peril of Damnation to obey [Page 39]them, Mark 16.16. He that believeth not shall be damned; when the Apostles did or­dain Elders in every City, they did not ask the Peoples consent before-hand, but appointed them their charges, and com­manded all People, To obey them that have the Rule over them, Heb. 13.17. The like Commission the Apostles gave to Timothy and Titus, and all other Bishops, and set down the conditions they were to observe in choosing others; but asking the Peoples consent, or taking such as they should choose, is none of them. Nay, Titus has full power himself, to set in order the things that are wanting, and ordain Elders in every City, Tit. 1.5.

Now the Pastoral Office being to con­tinue to the end of the World, and our Sa­viour's presence being promised to be al­wayes with them, Mat. 28. when the Apo­stles and those Bishops were dead which they appointed, there must be some order­ly way of continuing a Succession of Faith­ful Pastors, for all things are to be done decently and in order. Therefore as Ti­mothy and Titus had Authority to ordain Elders, so other Bishops must have the like Power committed to them, now all Bi­shops being equal in order, and having fullness of all power, when any Bishop did dye, who should choose and ordain a new [Page 40]Eishop in to the vacant place, if every neighbouring Bishop should ordain or send one, that would breed confusion, there­fore there can be no other way thought of to prevent disorder, but for the Bishops to agree together whom to ordain and set­tle in the vacant place. But 'tis not possi­ble that all the Bishops in the World should meet, or come to be consulted upon eve­ry Ordination, therefore some neighbor-Bishops must have Authority herein, but still it will be a question who they shall be, and how many shall be concerned, therefore as the Law of decency and order does require the Bishops should come to agreement among themselves; so in all probability the Apostles did give direction for the Erecting of Provincial and Dio­cesan Churches, that if a Bishop at any time did dye, the rest of the Bishops in such a District should some way or other, either by Assembling together, or sending their consent, ordain and appoint another in his stead. And every Bishop within his Charge, might choose and ordain such Presbyters and Deacons as he thought sit­ting and necessary for his assistance, the fewer Congregations he had to look af­ter, the fewer Priests and Deacons were necessary, and as his charge did encrease, he had power to ordain more Priests for his better supply.

And as in case of Death, so in case of He­resie, Schism, or any other hainous crime, 'tis fit a Bishop should be deposed, and another ordained in his room, so that upon this account also, they must meet together to hear the cause, and examine Witnesses, Tim. 5.19. and in like manner if he does wrongfully Excommunicate his Priests or Deacons, or any other of his Flock; and then in all Assemblies there must be a Speaker or a President, to propose mat­ters, to moderate all debates, and to keep good order; and hence was derived the Authority of a Metropolitan, so that Me­tropolitans and Provincial Churches, seem to be necessary according to the Dictates of the Law of nature, and likewise to pro­ceed from Apostolical Institution. But as for Primates or Patriarchs, or a Pope, they are neither Divine, Apostolical, or Ecclesiastical Constitutions; but brought in by Princes, and founded upon no Law of the Catholick Church, but their juris­diction is wholly excluded, though a refe­rence in some personal Quarrels, with a Metropolitan, is allowed by the Council of Chalcedon to a Primate, or the Patriarch of Constantinople, and all other matters are finally to be determined by each Provin­cial Church, except in case of a flagrant Schism or Heresie, wherein the Provincial [Page 42]Church is despised, and then there is no Authority upon earth, but a general Coun­cil, to decide the difference, unless it can be made up by an amicable agreement and reference to neighbor-Churches. Now that this was alwayes the constitution of the Church, is evident from all ancient History.

1. For Diocesan Churches, (Antiquity tells us, that St. James was Bishop of Je­rusalem) St. Peter first at Antioch, and then at Rome, St. Mark at Alexandria, St. An­drew at Byzantium now Constantinople, Timothy at Ephesus and Titus in Crete, &c. And it does tell us also, the Names of the single persons that were Bishops after them by Succession, and now in these Great and Populous Cities wherein there was a mighty increase of Believers, it was not possible that one Bishop could do all by his Per­sonal labour only, or one Congregation could be sufficient to hold all the Christi­ans, and afford them convenience to par­take of all Ordinances, but that there must be several Assemblies, for Preaching, Pray­ers and Sacraments; and several Priests to Minister in them; but yet Ignatius tells us, [...], and St. Cyprian, ubi Epis­copus ibi Ecclesia, and therefore all those Priests, and their several respective Con­gregations, were under the inspection and [Page 43]Government of St. James, St. Peter, St. Mark, St. Timothy, &c. and after them, under [...]ymeon at Jerusalem, Evodius at Antioch, Linus at Rome, Anianus at Alexandria, is Eusebius, &c. do tell us, and so we have plainly a Diocesan Church, a Bishop, and several Priests, and several Assemblies, under his charge, call them Parishes, Con­gregations, occasional or not occasional, or suppose it how you will, in such great Cities, there was one chief Ecclesiastical Governour called Bishop, to which all both Priests and People were subject, and 'twas Schism and no Communion, to do any thing without his allowance and directi­on; and to think that all Christians in one of these Great Cities, did Communicate only in one Room, and at one individual Communion-Table, certainly can never enter into the mind of any unprejudiced man, neither is there the least colour to suppose it, for seeing Priests were allowed to Consecrate and give the Sacrament, to Preach and Baptize, &c. why might they not for greater dispatch and convenience, have several distinct Rooms in several parts of the City to do it in, and that must make distinct Assemblies, and is plainly a Diocesan Church? If, notwithstanding, they did go sometimes to the Head Assem­bly where the Bishop was present, so they [Page 44]may go now also to the Cathedral Church So that there was such things as Diocesan Churches in the Apostles time, is beyond all possible dispute.

And as for that Objection of [...] in Ignatius, and unum altare in St. Cyprian &c. it is a Metaphorical expression, like to [...] in St. Paul, to denote that the Sacrament and Communion is one and the same all over the World, by what so ever lawful Priest, and in whatsoever Assembly it be Administred; and Christi­ans must all agree in the same commonn Order and Unity, for no body can be [...] bold to think, that when the Apostle sayed we are all made to drink of one Cup, h [...] means, one Chalice only. Neither is there any reason to restrain Ignatius and St. Cy­prian's one Altar, to one Communion-Ta­ble only.

And as for Provincial Churches, St. Cy­prian tells us, Ep. 68. translated by Mr. Bax­ter, and Printed in the end of his Ple [...] Those things are displeasing which come not of a legitimate and just Ordination. For which cause it is diligently to be observed and held as of Divine Tradition, and Apo­stolical Observation, which is held with [...] and almost throughout all Provinces, that to the right celebrating of Ordinations, a [...] the neighboring Bishops of that Provine came [Page 45]together, to those People over whom a Bishop [...] to be ordained, that a Bishop may be [...]hosen in the presence of the People, [Mark that he does not say, by the People, but [...]lebe praesente, lin the presence of the Peo­ple,] which does fully know every man's life, and has been privy to every man's acting by is Conversation. Which we see was done mongst you in the Ordination of Sabinus, [...]at the Bishoprick was conferred upon him, and hands were laid upon him in the place of Basilides, by the suffrage of the whole Fra­ernity, [Who gave Testimony that he was a man of good life and Conversati­on,] and by the judgement of the Bishops that met together in your presence, and other Bishops, who sent Letters to you concerning [...]im. Here St. Cyprian does fully testifie [...]hat Bishops were to be ordained in every Province, by all the rest of the Bishops of [...]hat Province met together, or else some of them met together, and the rest send­ing their judgment and consent by Letters, and that this order did descend down from Divine Tradition and Apostolical Observati­on, neither was this observed only in case of Death, but of Deposition for any crime. And that as this was by Divine Tradition, and Apostolical Observation, so it was the constant order and Law of the Church, is evident from most Histories and Councils, [Page 46]and in particular from the Apostolical Can­nons the great Council of Nice, the Coun­cil of Constantinople, and other General and particular Councils.

This being the order observed by Christ and his Apostles, and established by Tradi­tion and Canons in the Church, 'tis plai [...] here is no right or power invested in the People to choose and nominate their ow [...] Bishops and Priests. But Mr. B. often re­fers to a little Tractate of Blundel's De­jure plebis, &c. concerning this matter where are several Testimonies to prove that the People did nominate and choose their Pastors in the Primitive times, 'tis too long to examine the par­ticulars, but if such a thing was allow­ed them, that does not at all prove that they had any right, or their consent was necessary, all that can be gathered from it, is that the Bishops in those difficult times, the better to induce People to continuested fast in the Faith, and contribute to the necessities of the Church, did much attend to the Nomination and earnest Petition of the People, when they did desire men well qualified for their learning and sober Con­versation for such a charge, and this may be very well done without parting with their own right, or acknowledging any power in the People to choose their Mini­sters, [Page 47]any farther, than to give Testimony of their Pious lives, and unblemisht Repu­tation, and that was all the right indeed, the people ever had in this matter, though much may be yielded to their desire, and earnest recommendation in those early dayes, and is still upon all occasions, but even then they found such Tumults and Disorders, oftentimes Bloodshed and Mur­der, in but allowing popular Nominations, that the Church Universal was forced to make a Law to prohibit them wholly, Con. Laod. Can. 13. and Secular Magistrates in all Countries have made other provisions to preserve the Publick Peace, and prevent those intolerable outrages, which did hap­pen upon that account.

Neither if such a Nomination were now permitted, would it avail Dr. O. and Mr. B. at all, for still the Bishops were to ordain them, and to judge of their fitness also, and to depose them again in case of any unfitness, so that if the People should choose Dr. O. and Mr. B. to be their Pa­stors, or any other, if the Bishops did not Approve them, or if they did not observe the Canons of the Church, the Peoples choice could not make them their Pastors, and this judgment of the Pastors, Mr. B. does in many places allow.

'Tis true, Mr. B. will say, if they find Him unmeet, but if the Persons chosen by the People, be every way duely capaci­tated, then they are bound to admit them; How far the Bishops may sometimes gra­tifie a People, if the Person be every way meet and capable is not the question but our Lord foresaw so many inconve­niencies in this method, that he gave the People no such power, and when the Church sometime did condescend to their importunity, they found such intolerable evils by it, that they were necessitated to forbid it.

But Persons choose their Husbands and Wives, Physitians and Servants, and why may they not choose their Bishops and Ministers also? There is not the same rea­son, for these are private matters only which concern their own persons and no­body else, but the publick is concerned in the choice of Ministers, and therefore those methods must be observed which the Go­vernours shall appoint in this matter, and which long experience has found to be the best to prevent disorders, and then indeed every man has his liberty to choose his own Minister and Confessor to advise him im­private. Exhortation before the Communi­on, Let him come to me, or some other dis­creet and learned Minister of God's Word [Page 49]and open his grief, that by the Ministry of God's Holy Word, he may receive the benefit of Absolution; together with Ghostly Counsel and advice, to the quieting of his Consci­nce, and avoiding of all scruple and doubt­ulness. Where 'tis plainly left to every man's choice in private, what Minister [...]o apply himself to, for advice and Abso­lution.

But this distinguishing Ministers in pu­blick, and having mens persons in admi­ration, is the beginning of all Schism, for I ought not to refuse to joyn in Prayers and Sacraments with any Minister of Jesus Christ, that is duely settled in the Church, and lives orderly, upon any pretence of weakness, or other dislike; this St. Paul did condemn in the Corinthians, when they said, I am of Paul, I am of Apollos, I am of Cephas, or I am of Christ, in opposition or to the slighting of any of Christ's Mini­sters, to be sure to the neglect and for­saking of that Minister which is by publick Order, made my Spiritual Governour to Administer to the necessities of my Soul.

Besides this imaginary liberty which Mr. B. and Dr. O. promise us, comes to nothing, for we must enter into associati­ons, and 'tis Schism not to submit to the choice of the Major. part, and so a man is never the nearer having a Minister of his [Page 50]own choice, if he live a thousand year for he may be alwayes out-voted, by [...] prevailing faction, and 'tis a great liberty indeed we shall gain by this proposal, in­stead of the pious and learned choice made by Bishops, Cathedral Churches, and Col­ledges, to have a Minister imposed upon us, by ignorant Plow-men, or the Factious Rabble, much good may do those men that can please themselves with such a li­berty. All wise men must think things are better already, and would be better yet, if more effectual care were taken to prevent the Symony of too many Lay-Pa­trons, which the Common-law at present does not sufficiently provide against. For Parents and Friends drive bargains, and freely bestow Livings upon the Clergy, so that they can honestly take the Oath, but Patrons may truck and exchange the Mar­ket, without any fear or danger, and so those excellent Schollers that have not Friends to buy Livings for them, must go without, and the meanest Clerks that have wealthy Relations do get many of the richest Preferments, which is an evil ought to be proceeded against by publick Au­thority.

CHAP. VI. Of the Liturgy and matter of the publick Prayers, &c.

THough the Government of the Church of England may be never so excellent, yet the Doctrine of the Church in her Articles, and the matter of her pu­blick Prayers may be such, as may give just ground of offence, and drive men away from her Communion. But here we have Mr. Baxter, and multitudes of other Non­conforming Ministers, giving evidence to the soundness of the Liturgy, as much as concerns every private Christian's publick Communion in Prayer and Sacraments. The main body of the Non-conforming Mi­nisters, Apol. p. 148. as far as ever we could learn, did judge as followeth. 1. That those Parish-Churches which had true Ministers (not ut­terly uncapable Persons) were true Churches of Christ. 2. That the ordinary Liturgy ap­pointed for the publick Worship, was such as a good Christian may lawfully joyn in. Not speaking of Baptizings, Burials, &c. in [Page 52]which some things they thought more dubious Nay, Mr. Baxter is our Advocate against Dr. O. and other Sectarians (as he calls them.) Apol. p. 62. Nay, I will tell the World a cer­tain truth of our success and usage. I Preach, I Write, I frequently and openly talk against Separation, and for the lawfulness of joyning with the Church in the use of the Liturgy, and to rebuke mens extreams and censures of the Episcopal Clergy, and for an impartial love of all true Christians, I sharply reprove the weak reasonings of those that are otherwise minded; and by this I occasion the true Sectarians every where to speak against me. We take it for our duty to Preach against Schism, Pag. 18, 19. Sedition and Rebellion, and all Principles which tend to breed or feed them; and to use our opportunities and interest in the People to promote their Loyalty and pu­blick peace. Also we judge it our duty to Preach those plain and necessary things which the Salvation of men doth most depend on, and the People generally have most need to hear; that is, the opening to them their Bap­tismal Covenant, the Articles of the Creed, the Lord's Prayer, the Decalogue, and the Gospel-Precepts. [And yet, how do the People that are in love with the Non­conformists, slight the Exposition of the Catechism in the Afternoon, where all these things are laid open to them, and run away [Page 53]from our Churches, because they have no sermon?] Or more briefly, the Doctrine of Faith and Repentance towards God, and of the love of God and Man, to live soberly, righteously and godly in this World—And [...]ot to fill the Peoples Heads with needless Controversies, or vain jangling, or contending about words which edifie not, but subvert [...]he Hearers; much less to perplex them with [...]alking of the unrevealed Counsels of God; nor yet to corrupt their minds by talking against our Superiors, or against Dissenters behind their backs, or by aggravating the faults of other mens manner of Worship, or talking against Bishops, or Ceremonies, or Liturgy. Nor by representing any sort of Christians who differ from us in points not fundamen­tal, as odious to their Hearers.

And also he does fully shew the unrea­sonableness of Separation from our Com­munion, p. 8. I know how unable the old Separatists were to Answer the many Argu­ments of the Famous Arthur Heldersham, John Paget, William Bradshaw, Bright-man, John Rall, and other old Non-con­formists, for the lawfulness of Communicating in our Parish-Churches, in the Sacraments and the Liturgy. I was exceedingly moved against Separation (truely so called) by con­sidering how contrary it is to the Principle of Christian-love. 2. How directly and cer­tainly [Page 54]pernicious to the interest, and cause of Christ, and of his Church, and the souls of men; and how powerful a means it is, [...] kill that little love that is left in the World. 3. How plainly it proceedeth from the same Spirit that Persecution doth. For thought their expressions be various, their minds and Principles are much the same; which is t [...] vilifie our Brethren, and represent them [...] odious and intolerable, and over-look tha [...] of Christ which is amiable in them. In which, when they have agreed, as Children of the same Father, they differ in their way of serving him. One saith therefore, away with him, silence him, imprison him, banish him, the other saith, he is such and such a one, therefore away with him, have no Com­munion with him—Both agree in murder­ing love, and accounting their Brother un­lovely and intolerable. 4. I was greatly moved in thinking of the State of most of the Churches in the World; if I travelled into Abassia, Armenia, Russia, or among the Greek Churches, I durst not deny to hold Communion with them. When I go to God in Prayer, I dare not go in a separate capacity, but as a Member of the Ʋniversal Church, nor would I part with my share in the Common-Prayers of all the Churches, for all the World; but am joyned with them in Spirit, while I am corporally absent, owning [Page 55]all their Holy Prayers, though none of their [...]aults or failings in them, (having many in all my own Prayers to God, which I must [...]e further from justifying than other mens.) And having perused all the Forreign and Ancient Liturgies extant in Bibliotheca Patrum, I doubt not but our own is incom­parably better than any that is there.

So that as to the lawfulness of joyning in our Liturgy, Mr. Baxter does not only give us his own sense, but the concurrent judgment of the main body of the Non­conforming Divines both Ancient and Mo­dern, as far as ever he could learn, and consequently the use thereof ought not to be accounted, as any cause or just pretence for Dissenters to uphold their Divisions, but they are Schismaticks if they separate on that account. Let us now see what we can learn from Dr. O. and he tells us, The Church-state of the New Testament, En. p. 14. doth not less relate unto, and receive force from the light of nature, than any other state of the Church whatever. Herein as unto its general nature its Foundation is laid. What that directs unto, may receive new enforce­ments by Revelation, but changed, altered, or abolished, it cannot be. Wherefore there is no need of any new express Institution of what is required, by that light and law in all Churches and Societies, for the Worship [Page 56]of God, but only an Application of it unto the present occasions, and the present state of the Church, which hath been various. And i [...] is meerly from a Spirit of contention, tha [...] some call on us, or others, to produce express Testimony or Institution, for every circum­stance in the practice of Religious duties in the Church. I know no body does require any such command or express Institution, or does think it needful, that understands himself; the Dissenters use that Plea often, when they have nothing else to say for their disobedience to the Church, but none of the Church of England think it an Ar­gument in it self, but only ad hominem to Dissenters, who are willing to cheat the People with such a pretence, and if they use it themselves, Pag. 236. it is irrefragably retorted upon them, though it signifie nothing to another man, or the cause it self. The pretence I confess is vain, and therefore let us hear of it no more. Yet we find the Doctor afterward girding at unscrip­tural and uninstituted Rites. But the Doctor adds likewise, that, It proceeds from a Spi­rit of Contention—On a supposed failure herein [of an express Testimony or Insti­tution] to conclude, that they have power themselves to institute and ordain such Cere­monies as they think meet, under a pretence of being circumstances of Worship. But [Page 57]why so? May not Governours have a right to make Application of the Law of nature, to determine these circumstances as well as private men, and therefore without a Spi­rit of contention, we may conclude they have a power to institute and ordain such Ceremonies as they shall see meet. But this will be more proper under ano­ther Head. Let us then hear the Doctor's reason, For as the Directive light of nature is sufficient to guide us in these things, so the obligation of the Church unto it, makes all stated additions useless, as on other accounts they are noxious. But though the light of nature be sufficient to guide us in these things, may not men indulge their own fancies, and not follow their guide? And then the obligation of the Church will not be useless, much less noxious, when she does tye them to decent circumstances. But the Doctor goes on, Such things as these are times and seasons of Church-Assemblies, the order and decency wherein all things are to be transacted in them, the bounding of them, as unto the number of their Members and places of habitation; so as to answer the ends of their Institution; the multiplication of Churches, when the number of Believers exceeds the proportion capable of Edification in such Societies; what especial advantages are to be made use of in the order of Worship [Page 58]of the Church; such as are methods in preach­ing, [and praying the Doctor should have added also.] Translations and Tunes of Psalms in singing, continuance in publick duties and the like, the things themselves being divinely instituted, are capable of such general directions, in, and by the light of nature, as may with ordinary Christian pru­dence, be on all occasions applied unto the use and practice of the Church. But have all the like prudence to apply them, or may they not be often misapplyed? And are not the generality of men careless and negligent? And therefore may not the Go­venours provide against such defects and indecencies? Scripture has not determined the circumstances of these duties, he sayes, the light of nature has not determined them, but the Scripture does require they should be done, and the light of nature also does direct they ought to be prudently done, but who is this prudent man that must determine them? He answers, Ordi­nary Christian prudence may apply them. And why may not the Governours then apply them? Have they not ordinary Chri­stian prudence? So that to speak to the present matter we are upon, we are to Pray to God, and Praise him publickly in the Congregation; The words, the method and the length of the Prayer we are to [Page 59]use, are not determined in Scripture, nor nature, here Christian prudence must come in to order all these. And why may not the whole Church of England direct the words as well as Dr. O? Is it not more reasonable and fit the Gravest and Wisest men of the Nation should direct in this matter, than ever young raw Divine be left to his Arbitrary pleasure? This I leave to any rational unprejudiced man to de­cide, and I need say no more on this sub­ject, the whole Church of England can and will, in all humane presumption, make better provision for the publick Service, than every particular Minister left to him­self, will or ought to be supposed to do. Besides, it is the express command of God's Word given to one man, but concerning all, to Timothy the Bishop to see it done, 1 Tim. 2.1. that Prayers and Supplications should be made for all men, for Kings and all in Authority, and for all other necessities of the Church, and that these things should be done decently and in order, and there­fore Governours ought not to leave these to every bodies pleasure, to do or not to do them, to perform them decently or undecently, as the humour takes them, but in reason ought to prescribe such Prayers and orders which they know to be full, pious, and comprehensive, or else how do [Page 60]they discharge their duty, or can they be sure that God is served in such a manner as he has required, and becomes us towards his Divine Majesty? And if our Liturgy, as Mr. Baxter saith, be incomparably better than any of the Forreign or Ancient Litur­gies that he has seen, surely it is a much better Service than we were likely to have, if it were wholly left to every Minister's private conceptions. So that the whole Controversie, as Dr. O. has stated it, or any man else can do it, is, whether the publick Prayers that are left by God and nature, to be determined by Christian pru­dence, ought not in reason rather to be de­termined by the prudence of the Gover­nours, than of Dr. O. I speak of publick Prayers, which concern the honour of God, and the Edification of the Church, (not Dr. O's or any man's private concerns at home, wherein Dr. O. and others have a liberty and property of their own, though subordinate to the publick good:) in which Governours have a right to see that all things be done decently and in order, and therefore may prescribe such Prayers as are fit for the publick Worship of God. And that ours are such, Mr. B. and the main body of Non-conforming Ministers do al­low. Neither do I find Dr. O. does any where except against the matter of our [Page 61]in any particular, Pag. 229. but complains of the con­stant and sole use of the Liturgy in all Church-Administrations in the matter and manner prescribed. But since the Doctor does con­fess these things are left to Christian pru­dence to determine, if the present Liturgy be lawful, pious, and agreeable to the Word of God, as the Non-conformist Divines generally acknowledge, I do ap­peal to the common sense of all Mankind, whether Christian Governours may not require Christians to joyn in that Service, and they can have no pretence to hold up Divisions, and make a Separation on that account.

And here farther all men ought to take notice, that though the pretence with which the poor people have been deluded hitherto has been a doubt, whether those that prayed by form, prayed by the Spirit, and they have been nourished up in an opinion, that Extempore Prayers, or the conceived Prayers which Ministers made of their own, did proceed from the imme­diate influence of the Spirit, whereas those that did Pray according to a set Form printed in a Book, did offer up only hu­mane inventions, and the Spirit did not [...]o along with them. But you find Mr. B. [...]s quite of another mind, and allows of Li­turgies, and sayes, He would not part with [Page 62]his share in the Common-Prayers of all the Churches, for all the World. And Dr. O. does not say his conceived Prayers come more from the Spirit than stated Forms, but sayes, ordinary Christian prudence is sufficient to direct about them, and so the whole Controversie is, whose prudence is to be preferred, that of the Church of God in all Ages, and the learned Bishops and Divines of the Church of England for above a hundred years; or the ordi­nary Christian prudence of Dr. O. and every young Divine of four and twenty years old in the Kingdom.

CHAP. VII. Of the Circumstances of Worship.

THE Adversaries of our Church have in nothing found greater success in alienating the minds of the Poor people from our Communion, than by casting abroad prejudices amongst them about the circumstances of Worship.

Therefore that I may give the Reader satisfaction in these as well as in other mat­ters, [Page 63]I will set down what Dr. O. and Mr. B. say concerning them, and will begin with Dr. O. It is meerly from a Spirit of conten­tion, P. 14. that some call on us or others, to pro­duce express Testimony [he means of Scri­pture] or Institution for every circumstance in the practice of Religious duties—Such things as these are the times and seasons of Church-Assemblies, the order and decency wherein all things are to be transacted in them.—What special advantages are to be made use of in Preaching, [as Homilies, Pulpits, &c.] Translations and Tunes of Psalms in singing, [as also Organs, &c. to help the voices to sing melodiously,] continuance in publick duties, [how long or how short,] and the like, [what Habit and what Gesture,] the things themselves be­ing divinely instituted, are capable of such general directions in, and by the light of na­ture, as may with ordinary Christian pru­dence be on all occasions applyed unto the use and practice of the Church. And to [...]ew that these words did not fall by chance from the Doctor, you find him re­ [...]eating the like. P. 32. There ought to be Socie­ties wherein men voluntarily joyn together or the solemn performance of Divine Wor­ship, and therefore people must not for­ [...]ke the Assembling themselves together, [...]nd neglect the publick Service on pre­tence [Page 64]of serving God at home. And joynt walking in obedience before God; these So­cieties ought to use such means for their own peace and order, as the light of nature di­rects unto, And where men have a Common interest, they ought to consult in common for the due management of it.—The Lord Christ in the Institution of Gospel-Churches, their State, Order, Rule and Worship, doth not require of his Disciples, that in their observance of his appointments they should cease to be men, or forego the use and exer­cise of their rational Abilities, according to the Rule of that exercise, which is the light of nature.—There are in the Scripture, general Rules directing us in the Applicati­on of natural light, unto such determination of all circumstances in the acts of Church-Rule and Worship, as are sufficient for their performance decently and in order. Where­fore as was said before, it is utterly in vain and useless, to demand express Institution of all the circumstances belonging unto the Government, Order, Rule, and Worship of the Church; or for the due improvement of things of themselves indifferent unto its Edi­fication, as occasion shall require. Nor a [...] they capable to be otherwise stated, but [...] they lye in the light of nature and Spiritu [...] prudence directed by the general rules [...] Scripture. So that these things are to b [...] [Page 65]applyed and determined by some body, for order and decency can never be kept up by chance, neither will the Vulgar sort be kept within any rule, unless there be some Authority to determine every ones place and order, and to reprove and pu­nish those that break such commands, as is evident in all great Concourse and Meet­ings of the Multitude. Who then ought to apply these general rules to the particular circumstances but the Governours who have power to rebuke and chastise the of­fender if he do not observe such decency and order as shall be thought meet? And since we are to take the Laws of nature for our guide, the common consent of mankind have generally agreed that 'tis the Law of nature, that Governours in all Societies should determine the modes and circumstances of all publick affairs; and the same light of nature does teach, that those circumstances are most proper to be observed, which custom and gene­ral usage have lead men unto, therefore what is thought most honourable and ex­pressive of the greatest reverence amongst men, ought with the same parity of rea­son to be understood to signifie our Devo­tion to God. And the imitating such customary wayes of shewing respect, is approved by God himself. Thus when [Page 66]God appeared to Moses in the Bush, God requires him to come near with all Reve­rence, and in token thereof, it being the way of approaching to great Persons in that Country, to put off his Shoes, for the place where thou standest is Holy ground, but that being not now a custom of ho­nour in use amongst us, but putting off the Hat, that we ought to do instead thereof, when we speak to God, or appear in his House, where we ought to have all awful thoughts, and by our outward behaviour testifie our honour of him, for whose Ser­vice it is set apart.

Mr. Baxter does plainly ascribe the power of determining these circumstances unto Governours, as fully as any body can desire. Plea for Peace. p. 30. We suppose that there are some cir­cumstances of the Ministers work which it belongeth to his own Office to determine of. — [Such as are, when to Marry, Christen or Bury, &c. within Canonical times, or when to appoint a Communion on other dayes, besides those prescribed by Law, &c.] But there are others which it is meet should be universally determined of, for the Concord of all Churches in the Kingdom. These the Pastors and Churches by consent may agree in without a Law, if Kings leave it to them. And Kings (by the advcie of such as best understand Church-cases,) may well by [Page 67]their own Laws, make such determinations. As for instance, in what Scripture-Transla­tions, what Versions and Meeters of Psalms, the Churches shall agree. Much more may they determine of the publick maintenance of Ministers, and the Temples and such other extrinsick accidents. Again, Pag. 49. It is Schism when men separate out of unruliness of Spirit, because they will not be governed by their lawful Pastors in lawful things, as time, place, order, &c. And yet more fully, Apol. 4. We flatly affirm, as well as you, that the King's Laws do bind the mind or soul, (or Conscience if you will call it so) to a conscionable perfor­mance of all his lawful commands.

We are so tender of disobeying our Rulers, P. 111. that we will do any thing to obey and please them, except disobeying God.

So that for the circumstances of time, place, order, &c. lawful Pastors may pre­scribe them, and 'tis unruliness of Spirit and Schismatical, to make that a pretence for Separation and not obeying them. And what a vast many Controversies and Objections will this one Principle of his [...]ut an end to, between the Church of England and Dissenters. For hence it will evidently follow all the Quarrels about Holidayes, Lent, and other Fasting-dayes, must be laid aside, for there must be times of solemn Praising God, and humbling [Page 68]our selves by Fasting and Prayer, and these the lawful Pastors may appoint. And since they have appointed those which the Christian Church has generally observed in all Ages, there can be no ground to except against their observance; and under the title of place, order, &c. will come in all the other usages which Dissenters take offence at. Such as the Habit the Minister wears, whether Surplice or a Gown, or any other badge the Church shall appoint. The part of the Church where he officiates, so as it be where the People can Hear, as Baptism at the Font, reading Morning and Evening Prayer in the Desk, and the Communion Service at the Table where that Holy Sacrament is usually Administred. And lastly, by the same Principle we must allow of the duty of Kneeling at Prayers, and at the receiving of the Sacrament, standing up at the Creeds and Hymns, and such other accidents of Reverence and humble behaviour while we are in God's House. For these in themselves are law­ful, being no where prohibited by God, and therefore Rulers who are to be obeyed in all lawful commands, must be obeyed in these also.

And here now let all understanding and well-meaning people that have been misled into an Admiration of the Dissenters con­sider, [Page 69]how grosly they have been abused and cheated by them, and how shamefully the Church of England, and even the Christian Church in general, have been ca­lumniated by their Teachers, as bordering upon Superstition and Idolatry, bringing in humane inventions, by laying Impositi­ons that were not in Scripture, when they applyed these circumstances of Worship, to the particular occasions and conveni­encies of the Church. When Dr. Owen himself sayes, Nor are they capable to be otherwise stated, but as they lye in the light of nature, and Spiritual prudence directed by the general rules of Scripture. And speak­ing of Church, State, and Religious Wor­ship, he does moreover acknowledge, Where men have a common interest, they ought to consult in common for the due management of it. And is it not the common interest of the Nation, to preserve Order, Peace and Holiness amongst all the Members thereof, who must have mutual intercourse and Communion one with another? and does it not much conduce to these ends, when they are put to no doubts and scru­ples concerning their Religious duties, be­cause they find the same order, the same Rules of Worship, the same Prayers and Sacraments, in whatsoever Church or Pa­rish they remove unto? But what endless [Page 70]perplexities and difficulties would people be put upon, if they were to enter into an examination into the grounds and rea­sons of the Religion and Worship that was professed in every place whither they Tra­vel, or have occasion to six their Habita­tions? nay if it were left to the pleasure of every Minister to vary and change, and do what he list, every Lord's day, and time of publick Assembly, how could they ever be satisfied in this matter, so that since Dr. O. does say, Where there is a common interest, they ought to consult in common for the due management of it. It being the common interest of the Nation, that the grounds and occasions of all offence and Controversie in the circumstances and or­der of Religious Assemblies should be taken away. The Law of nature and common prudence do direct, that the Governours and Representatives Ecclesiastical and Civil should consult in common about them, and agree in such circumstances as they shall think in their prudence are most meet. And if a minor part in Dr. O's Assembly, ought to be concluded, and sit down sa­tisfied with the determination of the Ma­jor, why ought not the Major part, or the concurrent determination of the Re­presentatives of the whole Kingdom in their respective capacities, conclude the [Page 71]rest also? And what are our Ecclesiastical Laws, Rubricks and Conons, which they cry out upon, but the results of such com­mon Consultations about the due manage­ment of the common Interest, the peace and order of all Religious Assemblies, that persons may have opportunity to serve God decently and in order, unto whatsoever Parish or Country they have occasion to go.

The Separatists would do well to con­sider also, what danger they fall into, by following Weaver, Cobler and Tinker-Preachers. Dr. O. and Mr. B. two learned men, confess you are in an error, when you call for Scripture for every circum­stance and mode of Worship, men of learn­ing and honesty scorn to abuse you so, they were your Tinker, your Weaver-Preachers, or men of their level, that filled you with such prejudices and Objections against the Church of England. For Mr. B. does plainly tell you, 'Tis Schism when men se­parate out of unruliness of Spirit, Plea for Peace, p. 49. because they will not be governed by their lawful Pastors in lawful things, as time, place, order, &c. or because a minor part in Elections, he might as well have said also, In common consults about due management of affairs of common interest, as Dr. O. has it, Is over-voted by the major part, and cannot have [Page 72]their wills. And Dr. O. does confess, 'Tis meerly from a Spirit of contention, that some call on us and others to produce express Testi­mony or Institution [of Scripture he means] for every circumstance in the practice of Re­ligious duties, which may, with ordinary Chri­stian prudence, be on all occasions, applyed unto the use and practice of the Church. There­fore to put an end to this Chapter, I ap­peal to the common reason of mankind whether it will not be meerly from a Spirit of Contention, as Dr. O. has it, or unruliness of Spirit, as Mr. B. sayes it is, for Dr. O. and his Congregation, or any other Dis­senters, to oppose their ordinary Christian prudence, to the prudence and determi­nation of Church universal, and the Con­stitution of our Nation, about the circum­stances of Religious Worship, and to com­plain of Impositions, because their Gover­nours apply them on all occasions, to pre­vent their being misapplyed by private men.

CHAP. VIII. Of the one Ceremony of the Church of England.

THe other Rites which are usually call­ed Ceremonies of the Church, pro­perly come under the notion of circum­stances of Worship, which must be ob­served in general of necessity, and 'tis im­possible that any publick Divine Service should be without them, and therefore I have considered them all together by themselves, for there must be time, place, mode, order, gesture and habit. But though the sign of the Cross may be comprehend­ed in the word circumstance also, yet it is not of that nature, but that Religious Worship may be performed without any thing of that kind, and often is, and there­fore I speak of it by it self, as being of ano­ther consideration.

But though the sign of the Cross does not come in under the necessary circumstances of Worship, yet it is a thing that may be necessary to be observed when it is com­manded, and in its own nature highly pro­fitable to Christian Edification. For if it [Page 74]does give us to understand, and help to keep in our minds those necessary duties, which we must never forget, certainly it must be very useful to retain such an anci­ent custom.

Now that Signs are obvious to every man's apprehension, and apt to be remem­bred, when words are forgotten; is so no­torious, that many will make Signs of their own, to put them in mind of things, which they fear they should otherwise forget, as tyeing sometimes a string to their Fingers, knitting knots in their Handkerchiefs, &c. which are not naturally significative of the things they would remember. And why we might not use Signs to help our memo­ries about Spiritual things, I do not see, since they are more apt to slip out of the minds of common people, than other matters, pro­vided care be taken that these signs be not many, troublesome, and impertinent, for words themselves are but Signs, and if I can have an easier and more significative Sign, to help my memory, and express my mind, than words are; I do not see the least rea­son why I may not use it. Now, that the use of the Cross is a plain, easie, and significa­tive Sign of our profession, of our belief in a crucified Saviour, and of our own pro­mise, willingly to take up and bear his Cross, and no short words can be so ex­pressive [Page 75]of them, or so firmly imprint it upon our Memories, must be acknowledg­ed by all mankind. For when a hundred Sermons about it would have been for­gotten, or little thought of, the seeing a Child signed with a Cross when he is Baptized, will stir up in the dullest ca­pacity, a remembrance of their profes­sion of Faith in Christ Jesus, who was crucified for them, though no discourse be made about it, and so likewise in the midst of all their Crosses and Afflictions it will put them in mind, that these things are no other than they did voluntarily promise to undergo when they were made Christi­ans, and no other than their Lord himself did suffer, and tell them they were to ex­pect in his Service during their Pilgrimage in this World. Who has also given us this assurance, if we patiently suffer with him, we shall also reign with him in Glory, and these were the reasons that moved the An­cients to use the Sign of the Cross so fre­quently, and are sufficient to warrant us to imitate their example in observing this ancient custom; and the leaving it wholly off, cannot be without some offence to many persons who read how much it was used in the Primitive Church.

I will set down Mr. B's words concern­ing this matter. In his Book of Church-Government, [Page 76]p. 404. Man's mind is not known to others but by Signs, but [God] hath not tyed us absolutely to any particular signs. If a Confession of Faith be read, and we are called to signifie our consent, &c. — God hath not tyed us in such cases, whether we shall signifie this consent by speaking or sub­scribing our names, or by lifting up the hands, or laying it on a Book (as in Swearing) or by standing up, or such like. A sufficient signification or professiom of our minds is necessary; but the special Sign is left to our own or our Governments determination. — To this end and on these terms was the Sign of the Cross used heretofore by Christians, and to this end they used standing in publick Worship every Lord's day, — and afterwards standing up at the Creed; as also adoring with their faces towards the East, &c. they used these only as significations of their own minds, instead of words, as the Prophets of old were wont by other Signs, as well as words, to Prophesie to the People. And as Ensebius tells us, how Constantine measured the length and breadth of a man on the Earth, with his Spear, to tell the covetous how little must serve them (only a Grave place) after death. And I dare not condemn the cau­telous use of such professing Signs as these: though the tongue be the chief instrument, yet not the only instrument to express the mind; [Page 77]and though words be the ordinary Sign, yet not the only Sign: Dumb men must speak by other Signs, and usually more silent Signs are fitter for Assemblies, to avoid disturbances and sometimes more permanent Signs, (as subscription, or a Stone or Pillar of Remem­brance, as Josh. 24. &c.) are more desire­able. And this is left to humane prudence, 19. And therefore I durst not have reproved any of the Ancient Christians that used the Sign of the Cross, meerly as a professing signal acti­on, to shew the Heathen and Jews about them, that they believed in a crucified Christ, and were not ashamed of his Cross. And since we are obliged to make the same profession now, why may we not as well use the same Sign to do it by? And what then must we think of those men who have gone about to abuse the People with strong Jealousies and surmises, by the hard words of Sym­bolical Ceremonies, Humane Inventions, and new Sacraments. Because we use such a plain, innocent Sign, to the same end which the Ancients did it so Piously, in the first Ages of the Church. And also observe how unjust the complaints of Dis­senters are, when they cry out against the burden of Ceremonies, when we have but one innocent Ceremony, and that applyed to a man only in his Baptism, which is but once in his whole life. And see what [Page 78]meek, charitable, good natured Christians they are, that can make such an hideous outcry against Ceremonies and Impositions on this account. Never any that bare the Christian name, did make more unreason­able clamours than these men do against the Church of England, when she does but endeavour to keep up a face of Primitive order, and shew her Conformity to the ancient and Catholick Church, in this and other circumstances of Religious duties.

CHAP. IX. Of the Oaths, Subscriptions and Declara­tions, &c. required by the Church of England of Clergy-men.

HItherto I think I have sufficiently vin­dicated the Constitutions of the Church of England, from those objections which are made against her conditions of Lay-Communion, for private Christians, but because the conditions that are requir­ed of Clergy-men that will exercise their Function amongst us are excepted against, and the Oaths, Subscriptions and Declara­tions, [Page 79] &c. are alledged as another great Objection, and as a just ground of com­plaint of her hard Impositions, therefore [...]he consideration of them ought not by [...]y means to be omitted in this Apology. And truly I should as much endeavour to [...]ut off all unlawful and superfluous com­mands in this kind as any man, and I think [...] great imprudence for Christian Churches [...]o clog their Communion with any doubt­ful and unnecessary conditions, which may afford any just ground of scruple, or fright my from joyning in their publick Worship, [...]ut upon the best enquiry that I can make, [...] do not see but that the terms of Commu­ [...]ion in the Church of England are so easie, [...]nd free from any just scruples, that a man must have separated from most Christian Churches that ever have been, for the same [...]eason that he can pretend to separate from [...]ers: For if the Liturgy be excepted against, [...]he like Objection lyes against most other Churches, in all Ages as far as any thing appears to the contrary; if Holidays and [...]asts, the Christian Church ever had the [...]me we now observe; if Cross and Sur­plice, and other Rites and Circumstances [...]f Worship, I have shewed the ancient Church; and the Greek and Lutheran, &c. [...]se them in like manner.

Come we to Oaths and Subscriptions in general, do not all Churches, and all So­cieties of men require the like? Do not all Free-men of London Swear to maintain the Laws, Customs and Priviledges of the City and to be subject to the Officers, and Go­vernment thereof? Do not the Universi­ties, Colledges, and all other Corporati­ons, bind their Members upon Oath, to observe their Statutes and Constitutions. And do not the reformed Churches require Subscriptions and Assent to their Articles and Confessions, and why then may not the Church of England use the like care for to secure her Peace and Concord, which all other Societies do? So that unless some­thing unlawful be shewn in our Oaths and Subscriptions, and Declarations, there can be no reason to except against them.

CHAP. X. Of Re-ordination.

THough, as I have said, these points of Re-ordination, Declaration, Sub­scription, be nothing at all to the present debate about Schism in holding Conventi­cles. Yet to shew the Churches equity and moderation in these, as well as other matters, I will briefly vindicate her Con­stitutions about them from their unjust complaints made in the peaceable design, which seems to be the most general sense of the party.

First, then Re-ordination we do not require, but do as much disapprove of it, as they themselves, all that is required, is, that we may be certain that all Churches be duely supplyed with Ministers rightly ordained, and therefore the Church does think her self bound, when she may have choice, to admit none to officiate in her Service, but those who are undoubtedly such, thereby to avoid any scandal to others, and to prevent all doubts and scruples in many of her own Children, who would be much troubled, to live all their lives under such a Minister, from whom they were not certain to receive true Sacraments, and true Ministerial Benediction. For we can plead no necessity here in our case, and therefore that which may be tolerable in case of necessity, cannot excuse, or be any warrant, when there is no such necessity for it, therefore she does admit none but those that are Episcopally ordained. The case therefore is this, in Scripture there are three names used to denote the Ministers under the Gospel, [...], These words do plainly now in the usage of the Church, signifie other things than they did anciently in Heathen Au­thors, therefore I do not see how we can know what Office does belong to each of them, and what a Bishop, an Elder, and [Page 86]a Deacon are to do, but from the Scri­pture, as it has been generally understood in this matter. And this we must lay down for certain, that God did institute all things in his Church, as was most agreeable to good order, and the peaceable Govern­ment thereof, and therefore we ought ra­tionally to conclude he did prescribe those methods now under the Gospel, which he thought best under the Law, and which the sober part of mankind have thought most expedient for the publick Peace, if nothing appear to the contrary.

Now in all well constituted Govern­ments, the power of making Laws, end­ing Controversies, and giving judgment, is not in every particular man, but in some select chosen Officers who are gradually one above another, and still the Superior to redress any just complaint made against an Inferior. Thus in the Jewish Polity, there were three distinct orders of men to Minister about Holy things, the Levites, the Priests and the High Priest, whose Au­thority was Chief and above all. Now, why should not the same reason hold in the Government of the Christian Church? and does not the like equity appear that there should be distinctions of orders and degrees amongst the Rulers thereof, the lower orders keeping within their bounds, [Page 87]and leaving the weightier matters to those of the highest rank? Since therefore this is after the example of the Civil Polity, 'tis according to the order of the Jewish Church, if Scripture will allow of it, and the Tradition of the Christian Church does tell us all along such a distinction of orders was kept up. Methinks this should be enough to quiet all contentions about it.

To avoid then all ambiguity of words, as much as is possible, 'tis plain that there is one spoken of in Scripture in the Singu­lar number, who has full Power and Authority to do all Offices whatsoe­ver, and he is called Bishop, and Elder in several places. And some think, that as often as the word Elder, in Scripture, does signifie an Officer in the Church, it is meant only of a Bishop. Beside the Bishop, there is the Minister of the word [...], which may signifie the Priest or Presbyter in the Modern sense. And then there is a third degree mentioned, Acts 6. the Minister that was to serve Tables, which may properly belong to those we call Deacons at this day. So that here is the Bishop, the Minister of the Word, and the Minister to serve Tables, &c. just three orders as were under the Old Testament, and why there should be such a Subordi­nation then and not now, no one can [Page 88]imagine. Besides St. Jerom does expresly tell us in one place, Epist. ad Nepot. What Aaron and the Priests were under the Law, that were Bi­shops and Priests under the Gospel. Et Epist. ad Evagr. And in another place, That we may know the Apo­stolical Traditions taken out of the Old Te­stament, what Aaron and the Priests and Levites were under the Law, that are Bishop, Priests and Deacons under the Gospel. Igna­tius who lived in the Apostles dayes, does plainly mention these three Orders of Bi­shops, Priests and Deacons; and all Ages of the Church ever since, to this very day, have kept up this distinction. So that there is sufficient Authority for it from Scripture Tradition, and consequently from Reason. This distinction being supposed, the end o [...] distinction is, because there may be pecu­liar Offices belonging to one more than to another, and still the Offices of greatest trust and difficulty, are committed to the Highest Order. Now because the matter of Ordination and appointing Ministers of determining Controversies about Heresie and Schism, prescribing Rules of order and decency, are things that require the great­est judgment and discretion, 'tis fit they should be peculiar to those of the highest order, and every one that is qualified to Minister in an ordinary way, and do all offices according to sound and wholsome [Page 89]Rules, is not fit to be a Judge, a Law-maker, and to prescribe Rules, and appoint other Ministers and Officers in the Church. And if it be not reasonable to expect that every Minister should be qualified for all these Offices, 'tis not reasonable to suppose he has any such Authority given him by God. The power therefore of Ordaining Mini­sters and ending of incident Controversies, ought to be supposed to be committed to men that are particularly chosen for their wisdom and gravity to judge of those things, and therefore it seems reasonable it should be appropriated to the Bishop, who is a select person of more Authority than other Officers in the Church. Now we never read in Scripture, that any Or­dination was ever made, but where one of the highest Order was present. And in that place which they so much urge, With the laying on of the hands of the Presbytery, there was St. Paul's hands amongst them, who could have done it alone, and theirs being, or not being there, did not alter the case. Neither can they ever prove, that by the Presbytery there, are meant such Priests as ours now. The Ancient Fathers say they were Bishops only. Neither does it ever appear, that any one but a Bishop, which was accounted an Order above a Presbyter, as 'tis now understood, did [Page 90]ever Ordain with the approbation of the Church for fifteen hundred years. And no one can shew the least warrant or inti­mation that Ordination could be given by any other than a Bishop, and this is the opinion of the greatest part of the Christi­an World at this very day, and St. Jerom their great Author, does still put in, Ex­cepta Ordinatione, plainly taking away that, from any part of their Presbyters Office.

So that for men, after fifteen hundred years, to begin an Office of their own heads, that was never known or heard of before, and then to cry out they are wrong'd, and have infinite hard measure, that all will not joyn with them in such a novelty and groundless invention, is to me the strongest boldness, and unreasonable de­mand that men can lightly be guilty of.

But what will become of all the reformed Churches, have not their Orders been ap­proved of by many learned men, and shall we now call them in question after all?

What may be allowed in case of necessi­ty, where ordinary means and Rules can­not be had, cannot be allowed in other circumstances, where there is not the like necessities, neither will they be excusable any longer than that necessity does conti­nue, but are bound upon the first fair oc­casion to return to ancient order, but while [Page 91]the necessity does continue, God will ac­cept what they have, if they sincerely do their duty, and excuse their defects.

But we are ordained by the hands of the Presbytery.

That is denyed, not only by us at pre­sent, but by all Churches for fifteen hun­dred years together. So that so long as they can shew no instance for fifteen hun­dred years together, nor no Authority from Scripture, but meerly their own sense against all the whole Christian Church, 'tis [...]ot reasonable to allow that pretended imposition of hands for any lawful Ordi­nation, therefore they are not put to any Re-ordination, but only are denyed Ad­mission into any Office in the Church of England, till they can shew their Ordina­tion according to the true and undoubted method which was all along approved in the Church, that all Congregations may [...]e sure of a lawful Minister, which other­wise they can never be certain of, there being no necessity to wave the ordinary way.

Besides, there is more to be said for the standing strictly upon this matter now than ordinary, for the very ground of all their Schism, the Foundation of the late Horrid Rebellion, and that lamentable confusion and Murder, which was caused for near [Page 92]twenty years together, was all chiefy owing to this principle of the validity [...] Ordinations by Presbyters, though intro [...] duced by the casting off, Murdering, Im­prisoning and Robbing the Bishops that were over them. And will not the same Principle, cause the same Mischiefs again if men do not renounce and forsake it So that it is only kept up for an occasion of a new Rebellion, and justified to lay the ground of a perpetual Schism in th [...] Church. It being therefore new, ground less, contrary to the practice and the sens [...] of the whole Church, and the Mother o [...] so much Rebellion and Confusion, ou [...] Church would have been extreamly negli­gent of her duty to the Catholick Church and of the well fare of her Children, and o [...] her own Peace-aand Safety, if she had no [...] peremptorily required men to forsake such Schismatical Innovations, before they were permitted to exercise any Ministerial Office in her Communion.

But before I leave this point, I must take notice of some Arguments brought by Mr. B. to prove the Ordinations made by Presbyters valid, and he has been Medi­tating upon it above this Forty years, and has had likewise the help of Voetius who had studied it threescore years, and of Blondel also, a man of great learning [Page 93]and skill in Antiquity, and from all these arbours we may hope to find the utmost [...]at the cause will afford them, and be­lieve that Mr. B. would choose out that which is most for his purpose.

And first he begins with St. Jerom, Tr. of Episcop. Pag. 223. and [...]e better to impose upon his unlearned [...]eader, puts in the words made or ordain­ [...], which are only to his purpose, but not [...]und in St. Jerom, Hieron. Ep. ad Evag. The Presbyters of Alex­andria, from the days of Mark, till Heraclus [...]d Dionysius made or ordained their own Bishops. And then he goes on to set down [...]. Jerom's own words in Latin, and be­fore he begins, sayes [St. Jerom] Having stewed that Bishops and Presbyters were of [...]r Office, addeth, Quod autem, &c, which shall Translate, though he does not. But [...]at afterwards one was chosen who was set [...]ver the rest, it was done [by the Apostles [...]e means] for a remedy against Schism, lest [...]very one drawing to himself, should break [...]e Church of Christ; for the Presbyters of [...]lexandria, from Mark the Evangelist, to [...]eraclus and Dionysius the Bishops, did al­layes call one their Bishop, who was chosen [...]t of themselves, and placed in a higher de­ [...]ee, as if an Army should make their Em­ [...]rour, or Deacons should choose one of them­selves whom they knew to be industrious, and all him Arch-Deacon.

Now what is there in all those word to prove that Presbyters did or can ordain Mr. B's first reason is, St. Jerom mention eth no other making; but is that a rea­son? Neither does he mention their o [...] daining, neither does he say they place him in a higher degree, but they did c [...] one placed in a higher degree, Bishop; [...] does not say by whom he was placed, and therefore we ought to suppose he was placed and ordained by other Bishops, as cording to the general custom of all other Churches, though chosen from among themselves. For St. Jerom does express say in the next words immediately follow­ing, What does a Bishop do, except Ordina­tion, which a Presbyter may not do? No [...] would St. Jerom except Ordination in the next words, if he had intended in the for­mer words to tell us, the Presbyters [...] Alexandria did not only ordain Presbyter but their Bishop, nay Arch-bishop also, [...] the Bishop of Alexandria was? And 't [...] most plain, that equality that St. Jerome did suppose between Bishops and Presby­ters was, in his opinion, only in the Apo­stles time, and taken away by them, and Episcopal Superiority erected, and all the care of the Church committed to the Bi­shops, to prevent Schism; Inde Hier. in Tit. for he sayes, this custom was from the time of St. Mar [...] [Page 95]the Evangelist, and ever since that time the power of Ordination was peculiar to the Bishop, and the Presbyter could not to it. And therefore he plainly excepts that from any part of his Office, see more of this matter, Orig. of Plots, p. 136. &c. so that St. Jerom is so far from helping Mr. B. that he does most evidently make against him.

His second Testimony is from Eutychius matriarch of Alexandria.

But he is but a late Modern Author in comparison, and not able to give any cer­ [...]in evidence in this matter, and guilty of many notorious mistakes in History, and wherefore not to be set up against the Tra­dition of the Church, which is most clear in the other side. See more in Dr. Ham­mond against Blondel concerning him.

His third Proof is, from the History of Scotland, out of Hector Boethius Hist. Scot. [...]b. 7. fol. 126. Ante palladium populi suf­ [...]agiis ex Monicis & culdeis Pontifices [...]ssumerentur. But he does not say they were ordained by them, but chosen out of them, but they may be ordained by Bishops notwithstanding.

Johannes Major de gestis Scot. lib. 2. [...]. 4. saith, Prioribus illis temporibus per [...]acerdotes & Monachos sine Episcopis Scoti in Fide eruditi sunt. Here is nothing all [Page 96]this while of Ordination by Presbyter for though they did instruct the Scots [...] first in the Faith, yet they might go to England or France for Ordination, before Bishops were settled amongst them. And the like may be said of the Gothish Churche till the coming of Ʋlphilus. And to [...] little purpose are his Proofs from the Mon [...] of Hy, for it does not any way appeat that they did pretend to ordain Presbyter much less Bishops, See Bishop Bramhall's Vindicati­on of the Church of England, p. 271. &c. but having Temporal jurisdiction as Civil Magistrates, or Lord of the Mannor, they had Authority over Bishops, as Lay-persons have, and might send Bishop Aidan into Enlgand, by virtue of their Temporal Authority, but they were subject to the Bishop in Spiritual di [...] rections, Heb. 13.17. and this is all can b [...] made of that Story, which is not my bu­siness now particularly to search into. Those that desire farther satisfaction in these mat­ters, may consult Arch-Bishop Bramhall in his Vindication of the Church of England Mr. Thorndike in his Latin Book, p. 331.375, 451. and Mr. Dodwell in his two Let­ters to Mr. Baxter.

Neither will Mr. Baxter find any more advantage by his Quotation out of Lee for the Pseudo-Episcopi mentioned by him, Ep. 92. where such as he supposed, had valid Ordi­nation from Bishops, but had turned He­reticks, [Page 97]or exercised their Office in Schism, and so nothing to his purpose, concer­ning Ordination by meer Presbyters. So that Mr. B. after Forty years studying the point, and taking in all the help that Blon­del and Voetius could give him, is not able to produce one instance of Ordination by Presbyters out of all Antiquity, neither can he shew where they were approved of in any Age of the Church for fifteen hundred years together. And for his pretended Arguments drawn from Reason or Scri­pture, they are all fully answered in this Discourse, and consequently Re-ordinati­on is not required by our Church, but sufficient Testimony of such true and real Ordination as the Clergy of the Church of England do produce.

CHAP. XI. Of the Declaration of Assent and Con­sent.

THE next thing excepted against is, The Declaration of Assent and Con­sent, to all and every thing contained and [Page 98]prescribed in, and by the Book of Common-Prayer, &c. Against this they object, How can those now whose judgments are, and have been still for Moderation between both Opini­ons, in times before as now be able to come over to one side altogether, on such terms as these? How can these we say make so short a turn as this, without the hazzard of some sprain to their Consciences if they do it?

So that to do any thing that tends to Peace and Settlement, must presently be a sprain to your Consciences. One would have thought the renouncing of former Oaths and Subscriptions of Canonical obe­bience, joyning to overturn the Govern­ment of Church and State, and now plead­ing for Indulgence and Toleration, con­trary to all your former Reasons and De­clarations against it, should be a greater sprain than to return to your duty, and make satisfaction for the injury you had done; but to put your Consciences quite out of joynt for Schism and Faction, is not half so much as a little twitch to bring it them to their right place, when they have started aside. But who desires you to sprain your Consciences in this matter? I do not see any reason that men should be so fond of your coming in, if you are not inward­ly moved to take the Ministerial Office upon you, with the like Conformity that [Page 99]others do profess, you have free liberty to continue as you are, for God be thanked neither the necessities, nor the honour of the Church does stand in need of such mens labours. But as for your Reasons against this Declaration, they are so far from moving us, that they were the very motives that made it necessary to require it. For we have seen enough by experience, what mis­chiefs come from such luke-warm Teachers, and how little hopes there was like to be of Settlement, unless the Clergy were hearty and serious in the Service of God them­selves, and so did effectually stir up the People to Zeal and Concord in the same Worship. Now this can never be expected when the Ministers themselves are not well satisfied with it, but are always hanker­ing after changes and alterations, and are so far from exhorting the People to Devout Submission and Conformity, that they are alwayes insinuating the unlawfulness and the Imperfection of their present Religious Offices, and thereupon would read the Com­mon-Prayer as they would read a Brief, or a Proclamation, never regarding whether it were true or false, and shew no Devoti­on at all about it. The Church of England therefore, under the deep sense she had of God's honour and Service, and to the end she might as much as in her lay, promote [Page 100]Piety and Devotion in the performance of her publick Worship, did take care to ad­mit none to officiate therein, but such as without Hypocrisie and Guile, and with an unfeigned heart, would Assent to the truth and usefulness of her publick Service, that so they might encourage others piously to frequent that, which they had declared to be good and acceptable in the sight of God.

For can it ever be reasonable to admit men to officiate in that Service, and have the instruction of the People in the right understanding and Praying according to it, when they themselves do at the same time think it not pleasing to God? So that if the Common-Prayer-Book be an Order of Worship which is pleasing to God, as the Church of England does believe, she ought likewise to take care that those that officiate in it do not mock God, and offer the Sacrifice of Fools, as they must do, if they think they offend God in officiating according to it. But if they think it all agreeable to the mind and will of God, and such as he will accept at their hands, why may they not declare their Assent and Consent unto the same? However, the Church could never justifie her self before God or men, if she should permit men to offer up a Service to God Almighty, [Page 101]which they did think was contrary to his will.

But some will farther say, there are some Rubricks inserted into the Common-Prayer which are no part of the Service, and de­fine controverted points, in which many are not well satisfied, and yet are obliged to Assent to them.

The Catechism is also a part of the Book and with good reason, and if there be other Doctrines as that about the efficacy of Baptism, and Antiquity of Church-Go­vernment by Bishops, Priests and Deacons, they are very useful truths also, and fit to be taught in these distracting times, and therefore 'tis reasonable that the Teachers should declare their Assent to the Catho­lick truth about them. For a Church must not forgo all profitable truths, because some men bred up under Factious and Schismatical Teachers, have had wrong notions about them, but ought the rather to take care that men be better instructed about them, and therefore that the Mini­sters at least make a profession thereof. But if we must leave out every thing that some will call controverted, we shall pare away all our Religion. And yet I dare say, these truths have been as little contro­verted in the Christian Church as any, and are also of very great advantage, and much [Page 102]tending to the Peace of the Church that they should be assented to, as they are de­clared in the Book of Common-Prayer.

As for the several Objections against the Rubricks and Calendars, and several Ver­sions of the Scriptures, &c.

I answer, there is no more designed nor intended in our Assent and Consent to them, but that the orders and manner of Service prescribed by them, may be pi­ously and religiously observed, and to de­clare that the substantial parts of God's Wor­ship performed according to those directi­ons and commands, will be acceptable and well pleasing in his sight. So that we may Praise God according to the English Psal­ter, observe Easter according to the Calen­dar, read all the Lessons, observe the Festivals, and other Rites and Ceremonies prescri­bed in and by the said Book, with a very good Conscience. Whether some Regu­lations might not be made, is not defined nor declared either way, but our Assent and Consent is to what now is prescribed, and does require no more than to acknow­ledge that we lawfully and piously may follow these directions.

Thus because Astronomical Tables dif­fer, and the motions of the Moon do vary, so that 'tis hard for to find out the certain moment of the Moons changes, therefore [Page 103]the Church has ordered, that she will ob­serve Easter according to the direction set down in her Calendar. Now whether that does alwayes fall out directly according to the Critical point in Astronomy is not material, neither does the Church de­fine so much, but has set down a Rule, how to find out the first Full Moon after the one and twentieth of March, and because gene­rally it falls out so, the rule is well enough, and when it happens to fail from the reali­ty of the Moons motion, yet it may serve for the determination of the Churches Easter, which is all that is intended by it.

The only Objection that I find material is, the Assent to the Athanasian Creed, as it stands now with the Addition of Filio (que) which they say does seem to condemn all the Greek Church, who oppose that Ad­dition, &c.

To which I answer, if they rightly con­sider the words of the Creed, they will see no necessity to infer any such Conclu­sion. For the words are, This is the Ca­tholick Faith, which except a man believe Faithfully, he cannot be saved. Now to be faithful in any thing, does suppose it to be committed to his trust, and to believe a thing faithfully, is to believe it in such man­ner as 'tis committed to him. Now the [Page 104]Church of God in general, nor the Church of England in particular, has no where de­clared that the Addition of the word Filioque, or the express meaning thereof, is absolutely necessary to Salvation, neither do we condemn the Greek Church, though they differ from us about it. So that this point being not absolutely committed any where as indispensably necessary to Salva­tion, these words Which except a man be­lieve faithfully, are not to be extended, to condemn all those that do not explicitly Assent to that Addition. Neither do those words mean, that all that do not explicite­ly know and believe that Creed, cannot be saved. But all those, that when they un­derstand the Churches Faith declared there­by, do reject and deny it. For to believe a thing faithfully, does suppose that it is proposed to a man with all its Obligati­ons and Circumstances, and then whoso­ever does not believe the Catholick Faith, faithfully, without doubt shall perish ever­lastingly. And that this has been the con­stant meaning of the Church is evident, be­cause it was never taught young Chil­dren in their Catechism, nor the profession thereof exacted of Sick and dying persons, which would have been done, if the ex­plicite belief of every passage had been thought necessary to Salvation. But yet [Page 105]because it is very useful to be understood, [...]herefore it is put into the Liturgy, that Pious men may know and consider it, and because it ought not to be denyed when it is understood, therefore the Creed does very well say, this is the Catholick Faith, which, Except a man believe faithfully, he cannot be saved. For it declares no other Doctrine, but what is actually contained in the Apostles and Nicene Creed.

CHAP. XII. Of the Subscription and Declaration against the Covenant, &c. and Ox­ford Oath.

NOW I come to the Subscription; And first before I set down the words, let me desire the Reader to remember that there had been a Rebellion carried on for twenty years together, which began un­der pretence of Reformation, and was up­held by virtue of the solemn League and Covenant, and by that means the Govern­ment both in Church and State was quite overturned by violence; and contrary to [Page 106]all Law and Justice, the King a long time persecuted, and at length barbarously mur­dered by his own Subjects; many though sands of his Loyal people inhumanely de­stroyed with all Malice and Cruelty, a [...] the Bishops and Orthodox Clergy turned out of House and Home, and many of them murdered, starved and imprisoned; and the Loyal Nobility, Gentry and Commonal­ty that escaped with their Lives, plundered ruined and undone; yet notwithstanding all these villainous Usages, it pleased the King and Parliament, after His Majestie happy Restauration, to grant an Act of Indempnity for all former Offences, but partly out of Justice to declare the wick­edness of these Principles that lead men to such horrid Rebellion, and partly out of prudent caution, to prevent the like mis­chief for the time to come, did only re­quire this easie acknowledgment, and them admit them to equal advantages with the most loyal Subjects, though they had been guilty of Rebellion, Murder and Rapine, and had forfeited their Lives and Estates a hundred times over.

I A. B. do declare, that it is not lawful upon any pretence whatsoever, to take up Arms against the King. And that I do abhor that traiterous Position of taking Arms by his Au­thority, against His Person, or those com­missionated [Page 107]by Him: And that I will con­ [...]rm to the Liturgy of the Church of England, [...] it is now by Law established. And I do [...]clare, that I do hold there lyes no Obliga­tion upon me or any other person, from the Oath commonly called the Solemn League and [...]ovenant, to endeavour any change or altera­tion of Government either in Church or tate. And that the same was in it felf an [...]lawful Oath, and imposed upon the Sub­jects of this Realm against the known Laws and Liberties of this Kingdom. The Oath [...] the Oxford Act. I A. B. do swear, that [...] is not lawful upon any pretence whatsoever, [...] take up Arms against the King. And that I do abhor that traiterous Position of [...]king Arms by His Authority, against His [...]erson, or against those that are commissio­ [...]ated by him, in pursuance of such Commissi­ons. And that I will not at any time en­ [...]eavour any alteration of Government, either in Church or State.

Now what more mild or easie words could be contrived? Or how could we over hope to live in peace and safety after [...] much sad experience of their Cruelty, unless they did declare their repentance [...]y some such words as these, and let us understand that whatever they were for­ [...]nerly, they are now really of another [...]ind? And if they are so, then surely 'tis [Page 108]for their advantage that they should [...] clare so much, and they are not put to a [...] shame in the matter neither, for they [...] no more than what every man else, though formerly persecuted by them, is bound to [...] in the like condition.

The first thing quarrelled at, is, that will not endeavour any alteration of Go­vernment.

Against this 'tis urged, P. 18. That every Subject hath a Fundamental liberty to choose Knight and Burgesses, and accordingly to inform th [...] of their Grievances, and Petition them [...] Redress. What then? Were not the Pa [...] liament that made this Law, thus chose [...] and intrusted with the power of redressing the Grievances of the Subject, and have they not taken the best course to do it For when the greatest Grievance the King dom lyes under, is, that many are alwaye busie to disturb and overturn the Govern­ment, could they do a more grateful and beneficial thing to the Nation, than to re­quire all men that were to be admitted to have a share in the Government, to de­clare that they would never endeavour to change or destroy it, especially when we had so lately smarted by changes and alter­ations? Or is it reasonable they should have any thing to do in the Government, that will not endeavour to uphold and preserve it?

But how then can they make any new Laws? [...]serve how greedy they are to find fault [...]ere there is none. What a strange pre­ [...]ce is that, as if the Parliament meant thereby to destroy all after-Parliaments, or [...]ke them useless, which being none of [...]ir design, therefore by alteration of Go­vernment, is not meant not making any [...]w Laws, but changing the frame and [...]der of the Constitution it self, which in [...]he regard they confess is unalterable. [...]ere is the Constitution of the Government [...] the State, which is a legal Monarchy; [...]d this indeed we are so far bound from en­deavouring to alter, as we think it is not al­ [...]able by the King himself and Parliament, [...]ause the Supream Power for the Admini­ [...]ation, must be supposed in all Communities [...]he derived from, and held by the Consti­ [...]ion.

And since the Constitution has made [...]al Monarchy not alterable by King and [...]liament, why may not the same Consti­ [...]ion make Episcopal Government in the [...]urch likewise unalterable by King and [...]liament, to say nothing that it is made [...] already by God himself.

What an anointed Plot have we had here [...] the Nation, that an Allegiance in effect [...]ld be sworn to the Bishops, as well as to [...] King. What other Plot is it, but to [Page 110]teach people to be honest and good Christi­ans, and to obey their Spiritual Govern ours, as well as Temporal, for has not Go [...] said, Heb. 13.17 Obey them that have the Rule over yo [...] for they watch for your Souls, Rom. 13. as well as, [...] ­every soul be subject to the higher Power And for the office of a Bishop, does [...] St. Paul say it is a good work, and [...] Holy Ghost has made Bishops in the Church Acts 20.

But what if times turn — must these m [...] be bound up that they cannot endeavour [...] reduce back this Government that we have No not the King and Bishops? See ho [...] captious these men are, as if that was n [...] included in their Declaration, and ma [...] other ways. For he that binds himself endeavour no alteration, does at the san [...] time engage to uphold and maintain the and consequently to restore it by all law [...] wayes, if it be violently taken away.

The matter of this Oath, being against [...] Fundamental Freedom of the Subject a [...] Parliament, and the words you see so ensne­ing, and that against the publick good, [...] offer it to you to consider, whether this [...] part be according to righteousness.

I have shewed they are for the public good, and according to righteousness, and [...] for legal Monarchy, they confess that un­alterable themselves. And the Law say [Page 111]also, The Church of England is founded in prelacy, and how then it can be against the fundamental Freedom of the Subject, Statute of Provison, 25. Ed. 3. no [...]an can understand. For have we been all [...]aves this sixteen hundred years? and as [...]r that Objection of not making new Laws [...]is frivolous and groundless, and expound­ed otherwise by the Parliament themselves. and surely it is much for the profit of the Subject, to live in peace and quietness, and not to be alwayes chopping and chang­ing the Government. If the words be in­ [...]aring, they are a snare only to catch [...]ermin, and such as do not wish well to [...]e Settlement of the Nation. For when [...]e Nation has flourished for sixteen hun­gered years under the Government of Kings and Bishops, and we found by experience that sad confusions we fell into when they here taken away, we may well rather [...]nclude, 'tis the way to preserve our fun­damental Freedom, to swear never to al­ [...]er that Form of Government, neither of Church or State, under which we have hi­therto been so happy.

Second Exception against the middle [...]art of taking up Arms, By the King's Au­thority against any commissionated by him, which must be sworn to, as abhorred and trai­ [...]erous. See how necessary it was to require that Oath, that they would not endeavour [Page 112]any alteration of the Government in Church and State, seeing they are still for a reserve to themselves, that they may take up Arms by the King's Authority against His Person? And we may farther ob­serve how unwilling they are to be satis­fied, and ready to take all occasions to keep open a door for a new Rebellion, by the frivolous cases they put, which never did, or are like to happen, or such doubt­ful circumstances, where it does not ap­pear that men act by the King's Authority according to his Will, for no body does ever doubt, but that men may defend themselves against Rogues, Bandites and Rebels. The Position then that they are to hold traiterous is, taking up Arms a­gainst the known undoubted Will of the King, and where we are sure the Persons are commissionated by him. And this is Treason all over the World, and must needs be so by the Law of nature, for else what a miserable case would both the King and Subjects be in, if Rebellion were only a­gainst the Person of the King, and not his Armies and Officers that must defend both him and them? and who ever thought that War could be lawful on both sides, much less that Subjects could Fight one against another, and both have the King's Com­mission to do it?

But they object, The Courts of Law can avoid the King's Charters or Commissions which are passed against Law. For the King is subject to Law, and sworn to maintain it.

I acknowledge the King has several Councellors and Judges under him, and if one gives him wrong advice, and decrees all judgment, he may appoint another to examine the matter and amend the former mistake, and such is the Justice of our Kings and Laws, that they allow a remedy against any error or surprise, and therefore can grant a Supersedeas to proceedings till far­ther examination.

But whereas they say the King is subject to the Law, and sworn to maintain it, if they mean no more by subject, than bound [...]n conscience to observe it, and see it ob­served by others, I grant it: but if they mean he is to be compelled by, or subjected to his Subjects, and called to an account by them, 'tis false and contrary to the very notion of a King and a Supream Power. And farther, though the King be sworn to maintain the Law, yet he is not bound to follow the opinion of every Judge and Lawyer, for they all act by and under him; there is no doubt therefore, but the King will consider what he does, before he grants his Commission, and will hearken to such [Page 114]advice as he finds most agreeable to the Law, and thereupon will suspend all other Executions and Commissions. But put case the King and those in Commission by him, should act against Law, the Sword is put into the King's hand, and not into the hand of his Subjects without his Warrant, and then surely they will not set up Law against Gospel, Mat. 26.52 which sayes, They that take the Sword, Rom. 13.2. shall perish with the Sword. And he that resisteth the power, resisteth the Ordi­nance of God, and they that resist receive to themselves damnation. But when the Gospel will not hold men, 'tis high time the Law should make them swear they abhor such traiterous Positions, and so provide for its own maintenance and security.

We are offended at the sense, and stand amazed at the horror of those sad consequences into which the Imposition of such like Tests or injunctions as these (if not timely re­trenched) may lead posterity. Against the Test rightly understood, no other con­sequences will follow, but Christians will be clearly taught their duty, and will not be able to plead ignorance ever after, when the Law has declared it so plainly, and there­fore we hope all honest men will rather joy­fully suffer in a good cause, than wicked­ly Rebel against the express Law of God and Man. And without any Tricks and [Page 115]Evasions, Comments and Glosses of one or other, will remember they are Subjects and not Soveraigns, are to be governed by the supream Powers, and not govern them. Consequently may lawfully accor­ding to truth, righteousness and judgment, swear they will not take Arms by the King's Authority, against His Person, or against any commissionated by him, since St. Paul tells us, They that resist, receive to themselves Damnation, without exception of any, or any case, and if they suffer wrongfully and as Christians, God will reward them as he did our Lord himself and his Apostles and Disciples.

As for the form of the words, P. 21. I abhor this traiterous Position, they are harsh. If the thing it self be horrid, ought not the words that declare it so to be, harsh also? But why is it harsh, to say I abhor that which is so odious and abominable in the sight of God and men? 1 Sam. 15.23. Rebellion is as the sin of Witchcraft. And therefore if Grave Mr. Ca­lamy was offended at that expression, it is a sign he was not so judicious or so honest a man as these men would have the World believe, for if Rebellion be evil as it is, and to promise all hearty obedience, and law­ful subjection to our Governours be good, nay 'tis our duty, then we may surely with­out any offence, abhor that which is evil, [Page 116]and cleave to that which is good. And it will be our duty to profess so much when we are called thereunto, to give satisfacti­on to our Governours, and security to the publick Peace.

Another great stumbling block, as they pretend, is the Renouncing the Covenant, now that is proposed in the most moderate terms that can consist with the publick Peace. For all by-matters about it are past over in silence, and they are only re­quired to declare, There lyes no Obligation on me, or any other person, from the Oath com­monly called the solemn League and Covenant, to endeavour any change of Government either in Church or State. Now when the Kingdom had smarted so many years under this wicked Conspiracy, when a great part of the Nation did still insist upon that pretence to move new changes and distur­bances amongst us, how could we ever expect Peace and Settlement, if such men were admitted to be Preachers and Go­vernours, that thought they lay under an Obligation, to bring us back unto the like confusion again? Nay, this same Princi­ple moved the Scots to Rebel lately, and even now at this time many of them stand in defiance of the Government; upon the same grounds of pursuing their Covenant, so that when the thing it self is wicked, and [Page 117]it has been the cause of so much mischief already, and is a constant pretence for new Commotions; 'tis not only lawful, but necessary to require men to renounce such dangerous Principles, for though some men may have erroneous opinions concerning these matters, that may be born withall while they keep them to themselves, yet when they are vented to cause Schisms and Factions, to disturb the Peace and Unity of the Church, and stir up Rebellions in the State, and men fall to murder and destroy those that withstand such Innovations, 'tis fitting that not only those that are admitted to any Office, but even all private Christians that had been engaged in such a dangerous Conspiracy, should declare their repen­tance for, and abhorrence of all such Sedi­tious Principles, and indeed the Nation seems to have been rather wanting herein; in the ancient Church, those that had been engaged in any Schism, were put to Pen­nance and an open acknowledgment of their sin.

Now let all sober and peaceable minded men, consider our case in short. This King­dom had been governed by Kings and Bi­shops for 1600 years, and was as happy and pure a Church as any in the World, and upon certain wicked Principles carried on out of Ambition, Covetousness, Envy, [Page 118]and Revenge, there was raised a Rebellion and Schism with lamentable Murders and Desolations for near twenty years, and our King himself driven away from his own just Rights by his wicked Subjects, after it pleased God to restore him, and the Nation to their ancient Liberties and Possessions, what could be more just and reasonable, than to re-establish the Church and State in that Government, under which they had continued 1600 years before, and to the end that they might not be again disturbed, to require all Preachers and Governours to declare they would not endeavour any alteration of the Government either in the Church or State, and to promise that they will heartily and sincerely conform to the present Constitution, and endeavour to support and maintain it: Does not every Society and Corporation require the like?

And yet these are the main Objections brought against the Church of England, and the ground upon which the Non-con­formists pretend they are forced to hold up these separate Congregations. And when they give the reasons of their dislike, they all at length amount to no more than this, they have been bred up in Rebellion and Schism, and harboured ill Principles of Go­vernment. And they are not satisfied that [Page 119]they can with a safe conscience renounce them. But they neither shew Reason or Scripture, or Tradition of the Church, against the present Constitutions, but hug their own erroneous opinions, contrary to them all. And whereas they farther plead the Obligation they have to preach and uphold separate Meetings, by reason of the great benefit the Nation receiveth from their Instruction, and the advantage not to say the necessity of a Toleration upon that account. I would wish them to con­sider, which all others are fully satisfied of, that this is the ready way to destruction and to bring in all confusion, else why should the Papists so much promote this way, as is evident they do, by insinuating them­selves into such separate Congregations? Nay, has not a little Discourse called Foxes and Fire-brands shewn demonstratively, that the Papists first set a foot these cla­mours against the Church of England, under pretence of greater purity, and the neces­sity of Condescention to tender Consci­ences? Did not they chiefly procure that Declaration of Indulgence, which Dissen­ters so much commend? Had not Coleman prepared a draught for another, and are we not at this day sensible, that they un­derstand too well what is for the carrying on of their own Faction, and our Unsettle­ment? [Page 120]Did we not visibly see that all He­resies, Schisms, Tumults and Disorders did more increase in one year under the Indul­gence, than in many before, though the Laws were still in force to restrain them? And have not the Followers of these Con­venticles rolled from Schism to Heresie, to Atheism, to Popery, to any thing, and is there not Forty for one of these Sectaries, more now than there were in 1630. before these greater Edifiers fell a building their new way? Nay, are not these Godly peo­ple (as they call themselves) upon any trouble or difficulty that lyes upon the State, alwayes adding fuell to the flame, and by their insolent words, against the King and Government, rude affronts to the Gentry and Clergy, and violent threats and holding up of Clubs against their quiet neighbours, in all Elections and publick Meetings, do they not plainly shew that their hearts and their hands are as ready for a new Rebellion, as they were in 40 or 41. and what mischiefs must we expect, if these proceedings should be incouraged by a Law for Toleration, and our Church should be filled with such men, that think it their duty, upon the first opportunity, to destroy it? Men that have souls to save, and lives of their own, and have Wives and Children, and Estates to loose, would do [Page 121]well to look back, and then think, if the same Principles, and the same tumultuous Methods, will not bring the same destru­ction to the Nation, if publickly allow­ed.

CHAP. XIII. The fatal Consequences of Passing the Bill, drawn up by Dissenters in their peaceable design into an Act, or any other of the like nature.

NOW I am as heartily for settling of Piety and Unity, and for keeping out Popery, as they can be; and truly I have a tender compassion for some, that through bad Education, have been misled, and brought into great Calamities by that means, and I wish there could be a way found out, to give them some relief, but the method that is now proposed, will be very destructive to Peace and Holiness.

I do farther in general readily agree, that terms of Church-Communion, ought to be as easie as may well comport with de­cency [Page 122]and order, and reverence to the Catholick and ancient Church, and there­fore I hope all Governours will very well consider what Alterations and Changes they make of ancient Orders and Usages, and take heed of requiring Assent to any private Opinions, and late Matters of Con­troversie, which may be wholly let alone, or indifferently held without any hinde-rance of Piety and good Order, on either side. Therefore, if there be any Rubricks and Circumstances in the Churches Ser­vice, that some people may misunderstand, and interpret farther than they were ever intended by the Church, or any oversight or mistake which with a little Explanation might be amended, I think it very reason­able, that the persons who desire to be sa­tisfied, should apply themselves to the Con­vocation, and that they should endeavour to remove such scruples.

But that some out of an over-weening compassion, may not hastily be induced to alter those things which are proposed in the Dissenters Bill, I shall shew how much they are requisite to good Order, and the taking them away, would tend to the ru­ine of the Church of England, and all Re­ligion amongst us.

CHAP. XIV. Dissenters Proposals to have Heresie, Schism, Popery and Atheism tolerated in the Nation.

AND lest they should not be able to bring this confusion soon enough by their own Party, they are willing to take in the help of all the Dissenting Parties that profess themselves Christians amongst us, and to that end move for a Tole­ration of every one of them in their own way, and taking off all Penal Laws even from Papists also, which the Wisdom and Piety of the Nation have enjoyned for the better inducing all persons to the right performing their duty, p. 32. What shall we say then to the Papists? — As for the common Papist who lives innocently in his way, he is to us in regard to what he does in private, in the matter of his God, as others who refuse likewise to come to Common-Pray­ers. — He may hope for the enjoyment of his Conscience as we, without wrong or op­pression; and if it be only liberty of Conscience that he seeks, this will be sufficient, that he is not troubled, nor we.

So that the upshot of this peaceable de­sign is, to bring in all confusion and Irre­ligion instead of a well constituted and truly Catholick Church. For whereas now at present the publick Authority of the Kingdom, has sufficiently shewed its care of the true Religion, and made strict Laws, and appointed Governours to see them executed, that righteousness and holi­ness might flourish in our Kingdom; these Presbyterians, that they might gain their own ends, perswade the Governours to abandon all care of true Religion, and leave men to serve God how they please, or else not at all; for let Atheists say they are Dissenters, and they then are not to be troubled, so that from one of the best and happiest Churches in the World, we are to have none at all by publick Authority. Because every one is to be lest to follow his own fancy, without any Obligation to any Ecclesiastical Authority, and so it will be no thanks to the Government, that there is any such thing as Religion amongst us. See therefore the blindness of Facti­on, and whither Schism and Separation lead men. Is all their Contentions about Ceremonies come to this, that every one must be permitted to do as he list, rather than they should be denyed their humour? Is all their Opposition to Popery, Zeal for [Page 130]the glory of God, and Contention for pu­rity of Worship, turned to Libertinism and downright madness? Surely time was, when Presbyterians had another Spirit, and did highly abominate such dangerous pro­fane notions, but when once men forsake God's wayes, he gives them up to strange delusions.

But some will say I run the matter too high against them, they are not for an un­limited Toleration, but such as is consistent with the Articles of Faith, (i. e. the Creed) a good life, and the Government of the Na­tion. These are very good Limitations, if they were rightly and fully understood, but as these men mean in the whole drift of their Book, are such large Conditions, as will take in any Heretick and Schisma­tick almost in the World, that has but the common prudence of a man to save his skin; to be sure all Pelagians, Socinians, Anabaptists, Quakers, will come in for a To­leration, as well as Presbyterians, Indepen­dants and Papists.

For they do all profess the Creed, that is, the Apostles Creed in their own sense, and pretend to a good life, that is, soberly to follow that Doctrine which they pro­fess, and at present declare to be for the Secular Government of the Nation. But to believe the Apostles Creed, as it is ex­pounded [Page 131]in the Nicene and Athanasian, and most Churches in the World, Prote­stants as well as others, do profess it; to lead a good life, that is in Conformity to the Laws of God and Man, and to submit to the Government of the Nation, that is, both Ecclesiastical and Civil, as it is now established; that neither Presbyterians nor Independants, nor Papists, nor Pelagi­ans, &c. do profess to do: so that not only Papists, but all Hereticks and Schisma­ticks that now appear in the World, are to be left to their own liberty, and pass un­punished, in order to this peaceable design, and prevent the coming in of Popery. Now is this not the very design that the Papists themselves carry on? Do not they desire, and earnestly strive after this, as the first point to be gained, the better to unhinge men from the Church of England, and take them off from all settled and constant Prin­ciples? one would have thought therefore, this was rather a Popish than a Presbyterian Design.

Let the World therefore understand, who 'tis that are for favouring Papists, and encouraging them to continue in their Schism and Superstition, not the Church of England, that does Enact Laws and Pe­nalties against them, but the Presbyterians, who would have these Laws taken away, [Page 132]and leave them to the enjoyment of their Conscience without any trouble. And yet it must be confessed, that here they shew some Logick and Ingenuity, and plainly own the consequence, that 'tis fit such mea­sure should be allowed the Papists, as they would have given themselves, and the same common rule of Christianity ought to be used towards them, That we must do as we would be done by, to all men, p. 33. Since therefore it is their own Argument, that one ought to be dealt with like the other. I may hence rather infer, that since Papists ought not to be let go without punishment, but all reasonable care and means must be used to bring them to the truth, and to hearken to sound Instruction; by the same Law, Presbyterians ought to be dealt with in like manner, that they may be reduced to the unity of the Church.

For though I am not neither for loving Capital punishments, or Cruel torments in­flicted upon Hereticks and Schismaticks, yet, seeing they err from the Truth, Christi­an Magistrates ought to be a terror to such evil doers, and take care that all their Chri­stian Subjects yield obedience to the com­mands of the Gospel. This is provided for, by several Constitutions in the body of the Imperial Laws, and constantly pra­ctised in all Christian Kingdoms and Socie­ties, [Page 133]and by these means the disturbers of the Churches Unity, have been much sup­pressed. But these Presbyterians, though they profess the Parish-Churches are true Churches, and there now lyes an Obligati­on with a very strict tye, to engage all men to Communicate with them, and serve God in a true Church, yet that they may be gratified in their own imaginations, would have all these motives taken away, and men left to be Pelagians, Anabaptists, Quakers, Socinians or Atheists, and so Mem­bers of no Church at all.

But this is but only for Seven years, p. 44. Ʋntil by another Act of Parliament or a Convocation, those that are fit to be to­lerated, and the intolerable be distingu­ished.

So that for Seven years they would have no publick Religion vindicated and main­tained in the Nation, and by that time they may think, when Hell has been let loose so long to rage amongst us, and men for Seven years have lived without any Go­vernment and Controul, they shall have con­jured up the people into the same humour that they were of in 41. and have made their Party so strong, that they can give Law to the Nation, and then they begin to talk of a Convocation. Hitherto it is only the Parliament must do all, till they can get [Page 134]such a Head as to model a Parliament ac­cording to their own humour. But after Seven years confusion to Arm themselves, then we hear of a Convocation again, and Liberty of Conscience must be taken away, I suppose, when a Presbyterian Convoca­tion shall enjoyn the Covenant again, and shall turn out of House and Home all that will not take it, and so distinguish those that are fit to be tolerated, and the Into­lerable. Here then they follow the Maxim of the Papists, as in many other things. When the Government is against them, then all Penal Statutes must be taken away, and 'tis all the reason, that men should be permitted to enjoy the Liberty of their Conscience, though all Hereticks and Athe­ists be allowed upon the same Principle; but when they are uppermost, and have the Power in their hands, then all are Ma­lignants and Intolerable, that do not em­brace their Errors and Novelties. So that Religion, and Peace, and Order, may sink or swim, if they have their own Wills, 'tis all one to them, for they cannot but know, when all Penal Laws are taken away, that compel men to live in obedience to sound Religion, and Dissenters left to try their tricks amongst them, the humour of the Common People will quickly lead them into the by-Paths of error, and not long [Page 135]after to mind no Religion at all, that so they may follow their Lusts and Pleasures with lesser check and controul. But these are no inconveniences with them, but may be all swallowed, if Presbyterians be but gratified by it.

CHAP. XV. Dissenters wild Notions of Schisms.

AND now I have shewed how mani­festly this peaceable Design does go about to bring in all Confusion and Irreli­gion for the present, and tend to the utter ruine and overthrow of the Church of En­gland, let us see what a hopeful Govern­ment we should have under such Projectors, and what Settlement they are like to make, that have no better sense of the Govern­ment Christ left in his Church, and vent such wild Notions about Schism, p. 32. If the supream Authority then loose our Obliga­tion to the Parish-meeting, so that we are bound no longer; the iniquity we say upon this account is not to be found, and the Schism gone. Lo here, away opened for the Parlia­ment [Page 136](if they please) to rid the trouble and scruple of Schism at once out of the Land. But what shall become of the crime and guilt of Schism all this while? Can the Parlia­ment rid that out of the Land too? If they could do that too it were brave, and then the motion ought to be considered. But if the sin of Schism will still remain, 'tis fit the scruple should continue to keep ma­ny from running into it. And 'tis fit the trouble also should remain, that those that are actually engaged in it, may be induced to repent, which many Worldly-minded and ambitious men would never think of, if they are permitted to indulge their own humours, without any trouble and incon­venience. But in their affliction they will seek me early, Hos. 5.15.

But can the Parliament take Schism out of the Land? How and which way? If they would remove all such Schismatical Teachers as these, that blow the Trumpet to Schism and Sedition, and carefully see their own Laws moderately executed, that they have made to take away Separation, and bring men to Peace and Unity, that is a likely way indeed; and we have ob­served, that when the State has appeared to put these Laws in Execution, our Churches have been presently thronged, and most men have thought of returning to [Page 137]their duty. This was visible a little after His Majesties Restauration, and a little before the late Indulgence in 71. but as soon as that came out, how were Sects increased, Schisms multiplied? Men that had lived in all obedience and Conformity before, then thought it a fine thing to Rove and Ramble up and down from Con­venticle to Conventicle, from Sect to Sect, and were pleased with the novelty and li­centiousness that they had got. So that this Proposal of Toleration, is not only a means to encourage those that are already engaged in Schism, to continue so, but by experience is found the most effectual way to multiply new swarms of Schismaticks, and to draw away all the ignorant and unstable (which are not a few) into God knows what miseries and distractions. But that is no inconvenience to them, so long as they can have their own ends, and ruine the Church of England, which this bugbear word Schism does much hinder them to do. Heresie they can turn off with a di­stinction, and Atheism may be concealed. But Schism and Disobedience, contrary to an Act of Parliament, are such terrible Scarecrows, that English men cannot swal­low down without some trouble and scru­ple, and therefore they would fain have the Obligation of the Act of Parliament [Page 138]taken away. And for the Obligation of the Gospel, that they could manage well enough, and tell the People twenty Stories and Devices to wipe off their troubles and scruples about it.

Yet farther, are these men Divines and Schollars that talk after this manner? Who ever did account it Schism in the Gospel sense, and as the word is now used amongst Christians, to disobey the unjust commands of the Civil Magistrate? Were Christ and his Apostles Schismaticks? Were all the Primitive Christians Schismaticks till Con­stantine's time? Nay, were there not Schis­maticks all that while the Church was a Society that had Laws and Government contrary to the Laws of the Secular Prin­ces? For does not St. Paul tell the Corin­thians that there were Schisms amongst them, and do we not find the Novatians accounted Schismaticks, and many others long before Constantine's time? Nay more­over, were not the Arians Schismaticks, under the Reign of Constantius and Valens, though they had the Edicts of the Empe­ror to favour them, which were then of as good Authority as our Acts of Parliament are now with us? Or if we should ever have a Popish Parliament, that should com­mand us to go to Mass, and abolish our present Constitutions, should we be Schis­maticks [Page 139]for not obeying them? I hope not, there's no such matter. These men much mistake the nature of a Church, and the Constitution of our Kingdom. Christ has Pastors and Teachers in his Church, and has promised to be with them to the end of the World, and commanded all good Christians to obey them, and as they va­lue the commands of Christ, and their own Salvation, so they must live in the Obedience and Communion of these Pa­stors; this these men know very well, and can plead and urge it when time is, and therefore their Schism is not formally in disobeying the Act of Parliament, but in separating from the Unity and Communi­on of the Church, which did subsist before the Magistrates favoured it, and may con­tinue again, though Kings and Parliaments should leave off to Protect it; and men would be Schismaticks notwithstanding that should in such a case separate from her Communion. Kings may dye or be mur­dered, (From the hands of all Traytors and Murderers, God preserve them) and Par­liaments may turn Rebellious and Aposta­sise, at least may vary from their former Piety, but Christ liveth for evermore, Mat. 16. he is the same yesterday and to day, and for ever, Isa. 30. And he has founded his Church upon a Rock, and the Gates of Hell shall never [Page 140]prevail against it, and his Teachers shall be no more removed into corners, but shall stand so long as the Sun and Moon endure, Jer. 33.

And as Christ has instituted Governours in his Church, and promised his perpetual continuance with, and preservation of them, so the Constitution of our Kingdom does reserve to the Church, all that right which Christ has given her, and the great Char­ter of all our priviledges begins thus, We have granted unto God, and by this our pre­sent Charter have confirmed for us and for our Heirs for ever, that the Church of En­gland shall be Free, and enjoy all her whole rights and liberties inviolable.

And even before the Magna Charta it self, in Henry the Third, the Bishops and Pastors had the Government of this Church, which they derived from Christ, and Peo­ple were bound to obey them as his Mini­sters, and all that Kings and Parliaments have done since, is by way of Cumulation, and adding the Authority of the Civil com­mands to the Churches Constitutions, and obliging men under Temporal Penalties to yield obedience to the Church, so that if these were again taken away, the Church would still have that Authority which Christ had given her, and men would be Schismaticks that should withdraw them­selves [Page 141]from the Communion and Obedi­ence of those Ministers which Christ has set over them. And that the Laws of the Land do plainly own this Authority in the Church is evident by the 39. Articles, Art. 37. Art. 23. Art. 33. Art. 20. which do clearly take off all power of or­daining Ministers, preaching the Word, Administring the Sacraments from Kings and Princes, and declare them to be Offices wholly belonging to the Bishops and Cler­gy. And the same Articles do plainly say, they ascribe to the Kings and Princes no other Authority in Church-matters, than what did belong to the Pious Kings of Israel. Accordingly the Power of Ordi­nation, as it was given by Christ to his Apostles, to be committed to faithful men, who by orderly Succession should continue the same office of Governours in the Churches still, and ever was, reserved to the Clergy. So that the Bishops choose whom they will please to ordain, they give men the care of souls, they take in, and cast [...]ut of the Church. This Authority they [...]ad from Christ, As my Father sent me, John 20. so [...]nd I you, and in their Commission they have the whole World committed to their charge, and this Commission is to last to [...]he end of the World. Mat. 28. Go make Disciples all Nations—And to I am with you alwayes into the end of the World. So that for men [Page 142]to talk of the Peoples power of choosing their Ministers, is a groundless whimsie, without any colour or Foundation in the word of God. The Apostles had Com­mission to make Disciples of the whole World, and this Commission they were to transmit to others to the end of the World, but no Law of Christ did ever oblige their to ask the Peoples leave, or desire their approbation, or stay for their consent, any more than for a Testimony of mens sober life, and orderly and unblemisht Reputa­tion.

These men pretend to be great main­tainers of Property, and the liberty of the Subjects, and 'tis very well so to do in a Regular way, for we are, God be thank­ed, Subjects not Slaves, and have Liberties and Properties of our own, which the Laws are to maintain. And as particular men have their Liberties and Properties, so the Church has her Rights and Priviledges [...] both from Christ, and from the favour o [...] Christian and Pious Kings and Princes, and these, Magna Charta, and the Laws of the Land, reserve unto her. Now as every Bishop has by Authority from Christ, power to teach and instruct, and exercise his Pa­storal Authority over all that are commit­ted to his charge, so the bounds of every Bishops Diocesses are settled by common [Page 143]consent, and by the Laws of the Land, as much as any man's private Estate is, or the jurisdiction and Revenues of a particular Colledge or Corporation, whereupon 'tis [...]he method of our Government, never to [...]ter Property, or take away Peoples Rights without their own consent. Oftentimes [...]e Parliament do make Laws and Rules [...]y vertue of their general Commission, as Representatives of the Kingdom, for the [...]etter maintaining and guarding of mens liberties and Properties, but they never [...]retend to take away the Property it self [...]om any man, but by his particular con­ [...]ent. Therefore if the Parliament should [...]ake away those Penal Laws, and the civil Obligation that they have enacted to com­ [...]el men to obedience to the Church, that would not any way excuse Dissenters from [...]chism, or free them from the Obligation [...]ey had to obey those Spiritual Govern­ [...]urs which have the Rule over them, whose [...]ght is from Christ, and therefore no man [...]n take it away while they continue in their charge, and 'tis against the nature and constitution of our Government, to dis­ [...]ssess men of their Properties, much more [...]f that right which they have from Christ, [...]d the Property remaining, the Power [...]f governing remains, and the duty of obe­dience is a consequent upon it: And so they [Page 144]must be Schismaticks however, that do not observe it, Heb 13.17.

CHAP. XVI. Of Pluralities.
The Dissenters design to undo many con­formable Clergy-men, and discourage all industry and improvement in learn­ing in many others.

AFter they have laid the Foundation of Disorder and Confusion, so as to destroy the Church it self, they proceed to make a Proposal to the Parliament, to ruine and starve many of the Orthodox and conformable Clergy, and disable others from being so useful and serviceable to the Church and Nation as now they are, that the Non-conformists may have better means and advantages to hasten the Churches destruction, that is, by taking away all Pluralities, and setling the pre­sent Non-conformists upon their own terms, in vacant places, p. 43. Now alterations of this nature do not use to be made to [Page 145]dispossess men of their present Possessions, which must needs prove very mischievous to many who upon the considence of such a right they had, have entered into many Covenants and Obligations, that it will prove to their great damager if not ut­ter undoing, to be deprived of it. But if it be thought convenient to change such a thing, it is by making it unlawful for any to have the like Dispensation hereafter, but at present to let persons quietly to enjoy what they possess. But in this Proposal an honest, pious, learned and conformable Curate, that has with great pains brought his Parish to be pious and peaceable Chri­stians, must be turned out to the wide World, and a Non-conformist, that has [...]ived in disobedience and Schism, perhaps was a great Incendiary in the late Rebelli­on, had never any Regular Ordination, must be put in, and yet these poor People must have no other to Administer the Sa­craments to them, and have the direction of their souls, when perhaps they are not satisfied that he is a Minister at all. This is setting Wolves over the Lambs, and Leo­pards over Kids, and the ready method to [...]ut a Non-conformist into the Church, and the honest Conformist into a Barn. Surely [...]f Pluralities are to be taken away, 'tis fit the honest and able Curate should be con­tinued [Page 146]in the Charge, and not be exposed to Starve; and that People should have a Minister of whose Ordination and sound Doctrine they are satisfied of, and who has been approved and licensed by the Bishop as the Laws of God and Man do require, but it seems to be very hard, that an un-ordained Incendiary, should be put into a conformable and orderly Parish, without the approbation and License of the Bishop, or that a Bishop should be obliged to In­stitute a man that does not conform to the orders of the Convocation.

But then as for Pluralities themselves, as they are now permitted, I do not see that they are for the prejudice, but many wayes for the great advantage of the Church, and none that do not run into the wild Notions of Independency, I think can have any reason to speak against them, as they are bounded by the present Laws. For Christians being Baptized into the Faith of the Catholick Church, they are to remember they must live and act as parts of that one Body, and therefore profess the Faith and keep the Unity thereof, so that they must not follow their particular Minister, but as he does direct them ac­cording to the rule of the Church. Which is the order and method which Christ himself has appointed. 1. That the Church [Page 147]Universal, or the body of Pastors in ge­neral should take care to condemn all He­resies, and quiet all Schisms that might lead people into danger, the national Church should accommodate these rules to the con­dition of each Kingdom or Government, the Provincial Church does yet more near­ly provide for the orderly execution of these rules, and the Bishop with his Priests and Deacons, do more particularly apply all these orders to the several circumstances of each private Christian's duty and con­cerns, and after this manner is our Church now constituted, and thereby the greatest and most immediate care for the applying of all these rules, does lye upon the Bishop and the Priests under him. The princi­pal care indeed lyes upon the Bishop, for he is not only to look to the people that they do their duty, but to the good qua­lifications of the Priests also; and therefore he ought in the first place, if any, to com­plain, but he can have no reason to be aggrieved at it, for he by the advantage of Pluralities, can commit the charge of the People to two able and faithful men, in­stead of one only, and compel them both to do their duty. And ought not the Bi­shop in reason to presume, that a grave learned man having the inspection over a Parish, together with a younger hopeful [Page 148]person, is like to see matters more effectu­ally managed for the good of the people, than if it were wholly left to the young man alone?

Neither can the people have any reason to complain, for by the mutual ease and help they will give one another, they may both have the more leasure to follow their Study, and improve in knowledge, and also be more at liberty to attend the ne­cessities of their Flocks. And certainly 'tis much more for the peoples benefit and ad­vantage, to have the care and instruction of a more grave and experienced man, to­gether with their young Curate, than al­together to take a man as they find him, and be tyed to him for forty years toge­ther, without any variety or relief in case he should prove Weak, Negligent, or Factious.

So that all the reason of complaint, if there be any at all, must be in the Curates themselves, and younger Clergy, who might some of them, hope to be Rectors, if Pluralities were taken away, whereas now they are only Curates. But the complaint is not laid here, nay, they are not thought worthy of any consideration at all, but are to be turned out like Dogs to starve, after all their honest pains and faithful Ser­vice, and Non-conformists are to dispossess [Page 149]both the Rector and Curate. But perhaps some would think they are only out in that Proposal, and if the honest Curate were invested with the Rectory, it would be well enough. That case therefore is to be considered, whether it be better generally speaking for the Clergy now, than it would be if Pluralities were taken away. Now I think if matters be weighed impartially, we shall find it every way better, both for them and for the Church also, that Plura­lities are allowed. For by this means, a young man that cannot live in the Univer­sity any longer, being bred up under the advice and direction of a learned Minister, and taking his directions and method, is much advanced in his hopes of being an eminent Schollar, and the expectation that he may thereupon be taken notice of by the Bishop, or some neighbouring Gentleman, and so preferred to considerable places, will be strange motives to improve in his Stu­dies, and to demean himself so as to gain a good esteem for his Piety and Learning. Farther, it will be a means to invite men of the finest Parts, and greatest Abilities into the Service of the Church, when they see there is such encouragements to be had.

But some will answer, there are Bishop­ricks and other Dignities besides, to invite eminent men, and to stir up others. There [Page 150]are so, I acknowledge, to the great honour of our Nation, (and I wish an envious and a covetous Generation do not rob us of them) and they have that good effect, as to encourage and bring many learned men into the Church, but these Dignities are but a few in comparison of the number of the Clergy, which ought to be encou­raged, and do very well deserve to be re­warded by the Church. And though per­haps all are not provided for according to their merit, yet the encouragement that all may hope for in their time, by means of the allowance of Pluralities, does raise the expectations and stir up the industry of many that think themselves utterly void of all likelyhood of any other advance­ment.

So that when the necessities of the Church will be better provided for, peo­ple having two able men to look after them, instead of one only; and when the advancement of learning is like to be more promoted, the Wealthier part of the Clergy being enabled to store themselves with Books, and the inferior encouraged to hope they may one day by their Learning and Piety, arrive to the like Dignity, it must needs be for the great benefit of the Church to continue Pluralities.

Besides, by this means a learned City Minister that has but a small Revenue there, may have the assistance of a better main­tenance from a Country Living, to which he may sometimes resort for his own and the Peoples benefit, and not be tempted to bend to the Peoples humours to get a livelyhood. Matters may be so ordered, that a small Vicaridge of a Factious Market Town, may be supplyed with a learned and able Minister, by the assistance of a neighbouring Benefice, that has but a small Flock, and a large Revenue.

But some will say, men often put in piti­ful, ignorant and weak Curates. And would not he be as weak and ignorant altogether, if he were Rector or Vicar? And are there not Rectors and Vicars sometimes that are weak and ignorant? Nay, if that be all the complaint, the case is better for the Pluralist. For if there be a weak Curate, that may be made up somewhat by an able Rector, or the Curate may be removed, and a better easily put in his place, or else he will have all the motives in the World to amend and improve himself, lest he be put out. But if the Rector or Vicar be weak and ignorant, there is not so easie a help for it if he be tolerably competent, and when he knows he is in for his life, and [Page 152]can hope for no other preferment, he will never take care to improve himself.

Our Author does farther move the Par­liament to take Cognizance of Pluralists, for the preventing an idle, scandalous, co­vetously-overgrown, unprofitable Ministry, p. 33. But how does Pluralities make men so? in the nature of the thing it is otherwise, the more work men have to do, and the greater encouragement they find, the more diligent and industrious they will prove. But I suppose he meant some Pluralists are so. But may not some also be thus to blame that are not Plura­lists? An idle and covetous man will be so, if he has but one Living, and a diligent and conscientious man will faithfully dis­charge his duty if he has two. But to argue, The more men have, the worse they will be, is a good Argument for Levellers, and may be as well used to prove all the Nobility and Gentry ought to part with most of their Estates, and become Farmers. Riches and Honours are Blessings from God, and may be means of doing good; if men abuse them to ill purposes, that is their fault, but ought not to be used as Arguments, why other men should be deprived of their Pos­sessions, but in an orderly way. If there­fore any Pluralists are thus to blame, let [Page 153]them be suspended, and if they do not amend, let them be deprived of both their Benefices, but let not sober and diligent men want due encouragement, because some others are to blame, and make ill use of the Churches favours to them.

I plead not in behalf of any covetous or useless Drones, but for the encouragement and better maintenance of many diligent and learned men, which cannot be pro­vided so honourably for, as the Churches Patrimony will allow, but by the permissi­on of Pluralities. And I suppose these Pluralists are or should be imploying their time in other places for the benefit and Ser­vice of the Church. Neither would I have or think it reasonable, that any Pluralist should leave his Cure without a sufficient and able Minister alwayes residing upon, or so near his Cure, as to be ready to at­tend all occasions of his Flock; nor is it fit­ting that the Curate should be without a comfortable maintenance according as the place will bear. And when the Churches Patrimony is wholly bestowed upon men that labour in her Service, and every Pa­rish is provided of a Minister approved of by the Bishop, what ground can there be for any just complaint, or accounting Plu­ralities to be such grievances? Is there any thing in Scripture or right reason, that [Page 154]makes it necessary, that one that Preaches to Thirty people in a Country Village, should have two or three hundred a year, and another that Preaches to two or three thousand should have but 30 l. per annum, because the Revenues of the Parishes hap­pen to be so widely unproportionable?

And there is as little reason that a lean­ed man should be tyed up to this hard choice, when he may have the oversight, and look after both, either to have a great maintenance and a little Flock, or a great Flock and a little maintenance.

God Almighty therefore, as he has left the care and Government of his Church, to the Bishops and Pastors thereof, so he has committed her Patrimony and Reve­nues to their distribution, and I hope the secular Powers will leave those matters in the hands of them with whom they are intrusted by God. If then they take care that every place be provided of an able Mi­nister, where the maintenance will allow it, and every Minister have a comfortable allowance, God and men will commend their wisdom, if they allot some qualified Persons to have the charge of more Parishes than one, and also a more plentiful main­tenance for their encouragement, and the very hopes of this will stir up all the Cler­gy to be diligent and faithful in their places, [Page 155]but where there is no farther hopes, many good men are apt to be remiss in improving their Studies. So that it is an easie matter for People that little mind how they slan­der their Brethren, to throw abroad wild aspersions, and to heap up the words of idle, scandalous, covetously-overgrown, and unprofitable, with many more such like ex­pressions, and then affix all upon Pluralists, and say Pluralities are the cause of all. But I doubt, if they would rightly consider, they might find as great faults amongst those that have but single Benefices, as amongst Pluralists. And time was, when it has been truly replied to a Minister that preached against Pluralities and Non-resi­dence, that his neighbours Parish was bet­ter supplied in the Rector's absence, than his was, while he was resident upon it. But all the possible evils true or false, must be thrown upon Pluralists as such, because they are the men that have leisure and abilities to counterwork and lay open all their Factious and Schismatical designs, and have learnedly refuted all their Murmurs and Cavils against the Government, and are able to bear up their heads against all the contempt and scorn that some envious and turbulent men would cast upon them. They are men that malign Religion it self, or else the peace and prosperity of the [Page 156]Church of England, or here and there are Politick, to curry favour with the people that thus decry Pluralities; for they find by experience her cause is so good, that while the Clergy have Learning and Wealth to maintain the justness thereof against all Faction and Opposition, and in some mea­sure keep up the Authority of the Church of England, and their own Honour and Dignity, 'tis in vain for them to hope to overthrow it, but they know, if they can make the Clergy poor and ignorant, then they will be able to trample upon them as they please, make them bend and stoop to any base and mean complyance, and so instead of Governing their Flocks, they will be made Slaves to their humours, and wholly governed by them, so that 'tis not the care of the Flock, but envy at the Au­thority and Learning of the Shepheards that makes men write and declaim against Pluralities.

CHAP. XVII. The Charity shewn by the Church of En­gland towards Dissenters.

BUT all this while (some will say) here is no thought of Charity or Tender­ness to the two thousand silenced Non­conformists, yet there is more Charity shewed to them than they shew to them­selves, and as much Tenderness as to any man who was formerly ruined and undone by them for his Loyalty, and keeping a good Conscience. Where are any of them punished or called to an account for their former actings and miscarriages? Have not both Church and State forgiven them, and left them in the same condition with other Christians and Divines? Is there any other measure used to them than to the conforma­ble Clergy? and have not many that were great drivers that way, enjoyed as much of the Churches favours as the best in the Nation? Or was any turned out for any thing that he had done formerly, and was now willing to amend? That they know, [Page 158]they must not, nor cannot say. So that they can blame no body but themselves, or the ill advice of their own Party, for they turned out themselves, silenced themselves, and then complain of the Churches hard usage.

'Tis true indeed, they must say, we might have kept in, if we would have subscribed. But there is the hard dealing we complain of, that we were obliged to such Subscripti­ons and Declarations. But do not all Christi­an Churches observe the like method? And are there not harmonies of Confessions and Oaths of Canonical Obedience, requir­ed generally in all places, to keep Clergy men to one uniform Agreement and per­formance of their Duty? That they must acknowledge also to be usual, and the con­stant practice of the whole Christian Church. But the matter of these Subscri­ptions and Declarations is the thing the complain of. But to that I have spoke already, and shall only add, there is and ther instance of the Charity of the Church of England towards them, which is greate [...] than they have for themselves, for the Sub­scriptions required, are only to such thing as 'tis sitting they should profess and ob­serve; and the Declarations are again those Opinions and Practices, which for merly led them and many others into great [Page 159]Schism and Rebellion. Now, can there be any easier satisfaction required of Of­fenders, than only to renounce their for­mer errors, and promise to amend, and this without any manner of reflection or diffe­rence between them and any others? The Church is rather too mild and easie, than too rigorous in this matter. The Disci­pline pline of the ancient Church in such cases, was to make such men come and make a solemn and publick Renunciation of their error, and profess an open Repentance for what they had done. But all this is past over in silence, and they are left to make their peace with God and their own Con­sciences, and only to make such Declara­tions and Subscriptions as may assure the Church they will avoid the like miscarri­ages for the time to come. But rather than do that, they will silence themselves, and run into open Schism and Separation, and while they keep such reserves to them­selves, 'tis better to let an Enemy appear so, than to let him in, secretly to work his ends under the colour of being an outward Friend, and a false-hearted Brother. So that we must still say, they can blame no body but themselves that they are silenced, they must answer it to God that they have thrown themselves out of the Service of the Church, by their own humours or mistakes, [Page 160]for the Subscriptions and Declarations can­not be shew'd to be against any Word of God or any Doctrine of the Catholick Church in any Age, and are owned to be lawful by ten thousand Clergy-men in this Nation, against which they oppose the judgment of two thousand that silenced themselves Eighteen years ago, never considering how many of these have upon better thoughts approved of these conditions, and those of the greatest eminence, as Dr. Co­nant formerly Divinity Professor in Oxford, and Dr. Dillingham once Vice-Chancellor of Cambridge; and how many others have been since dead, so that perhaps, there are not scarce five hundred of those still living, and must our Church be torn in pieces because five hundred will not comply with it, when we have ten thousand that have declared these things may lawfully and pro­fitably be done?

CHAP. XVIII. Mr. B's Objections against Conformity, considered and answered.

THAT I might leave nothing unconsi­dered, which may be the ground of any scruple, that the Church of England has dealt hardly in her Constitutions, or required any unjust Conditions of Con­formity, I will examine the other Objecti­ons that are pretended against them. Which Mr. B. ushers in with this Preface, Apol. P. 166. n. 5. But the fullest decision of this case, [Of their Non­conformity, &c.] will be from their cause it self. So that here we may expect their chiefest strength. The Liturgy and Canon, 1. obligeth us to refuse no Child that is of­fered us in Baptism. If Mr. B. will allow that equity which is supposed to be meant, and alwayes intended by sober men in se­rious actions, here can be no ground of any Objection. Take it therefore but thus, See Rubr. before Ba­ptism, the Parent shall give knowledge thereof. as it ought to be understood. No Child offered by his Parent, or other Surety that has power to educate it in the profession [Page 162]that is to be made at Baptism, ought to be refused. For Christ's Commission is, Bap­tize all Nations, and therefore all Children have a right to it, if there will any body seriously offer them, who have power to educate them in that profession. And the Parent is to offer it, that is, the Father, Mother, or other that is in loco Parentis.

2. The Rubrick pronounceth the baptized Infants, so dying certainly saved. The Scri­pture sayes the same, Gal. 3.27. As many of you as have been baptized into Christ, Titus 3. have put on Christ. The Apostle does not say, have put on the profession of Christ, the outward badge, but have put on Christ. And the Church of God has taught the same in all Ages, and the contrary is Pe­lagian Heresie, publickly condemned. But let us hear Mr. B's Exception, Not except­ing any Child, of any Infidel or Atheist, or open denier of a life to come. Parents with us, Can. 29. do not stand Sureties for their own Children, but others, professed Christians, the case therefore is, this baptized person, who has power to see a Child educated in the Christian profession, offers it to Baptism, which is administred to it. To say the un­worthiness or the sin of the God-father or Father, can deprive the baptized Child of the benefit of God's Ordinance, is a mon­strous opinion, without any ground or [Page 163]colour, and contrary to the word of God, which tells us under the new Covenant, God will not take up that Proverb, The Fathers have eaten sower Grapes, Jer. 31.29. Ezek. 18.2 and the Childrens teeth are set on edge, but every man shall dye for his own iniquity. The righte­ousness of the righteous shall be upon him. And the wickedness of the wicked upon him. 2. 'Tis contrary to the nature of a Sacrament, which is God's Ordinance, and confers Grace where the receiver puts no bar, as Infants cannot, and not where by-standers, or others neglect their duty. When was it ever asserted in any setled Church, that the actual Sanctification of the Sponsor, was necessary to the Child's Regenera­tion?

3. When the baptized Children can say the words of the Creed, the Lord's Prayer, &c. though they know not what they say, they are confirmed by the Bishop.

4. Being confirmed they are to be admitted to the Lord's Supper, though they know not what it meaneth; yea, they are compelled for fear of Imprisonment and ruine, to Commu­nicate.

The Rubrick is, Rubrick after the Catechism Can. 51.61 When they come to com­petent Age, and the Canons do injoyn the Minister all diligence in Instructing, Cate­chising, and Examining the Youth and common people, and then the Minister is [Page 164]to present them to the Bishop, and none are to be offered, but such as Fidei suae ra­tionem norint reddere, that know how to give a reason of their Faith, &c. Is that though they know not what ti meaneth? And then the Minister has not only Power, but is commanded to suspend from the Communion, those that give occasion of Scandal, till the Objection against them be removed.

And as for the Compulsion that is com­plained of, Rub. be­fore the Communi. can. 26.27.109. people are to be first compell­ed to be instructed in their Catechism, and made able to give a reason of their Faith, and live in all Conformity to the Rules of the Church, and avoid all scandalous and other crimes, and then exhorted to prepare themselves worthily to partake of the holy Communion. See the Exhorta­tion to the Holy Com­munion. And because many, through idleness and sloath, will neglect their duty, therefore they are punished, but not till sufficient admonitions, and after a long time to consider and prepare themselves. And does not Mr. B. often say, and ap­prove the same? Treatise of Eniscop. Pag. 144. I deny not but Magistrates may moderately drive men to hear God's Word, and to do the immediate Duties of their Places. And is not that a Duty for Christians to receive the holy Sacrament? Things are so prudently ordered in these matters, and so much is left to the Ministers [Page 165]discretion, that there can be no possible ground of complaint.

Object. 5. When they are Sick, if they will say they repent and desire it, they must be absolved in absolute terms, though they give the Minister no satisfaction that they are truly penitent, and have lived, &c. This is not fairly construed, but stretching words beyond all reason. If the words had been only, if he repent, or say he repent, it must be supposed seriously and gravely, as to outward appearance. But the Churches condition of Absolution is, if he humbly and heartily desire it. And then, Rubrick before Ab­solution. though Absolution be in absolute terms, yet 'tis alwayes understood to avail only, Clave non errante, and the Penitent is supposed to understand it will do him no good, un­less his Confession and Repentance be full and sincere. Let persons observe therefore whether Mr. B. has dealt fairly in this Ob­jection, to leave out such full words, as hum­bly and heartily desire it, to make it seem odious.

Object. 6. Being dead, we must pronounce our hope except, &c, that God in mercy hath taken to himself the soul of this our dear Bro­ther out of the miseries of this World, though they were Atheists, &c. and never so much as said, I repent. Mr. B. does confess in other places, supposing the Orders of the Church [Page 166]were observed, these words might well enough be used. If therefore all the Dis­senters would come in and help forward Discipline, this Aspersion would be taken away. Therefore they will cause Divisions and spoil Discipline, and breed Atheism, and then urge Objections which they have been the cause of. But let us consider the words as they lye in the Churches Office, which Mr. B. has ill jumbled together. As to the words Dear Brother, all Christians are our Brethren, and their Souls ought to be Dear to us, though some more than others. 2. 'Tis in great mercy that God has taken to himself any wicked man, to judge him equitably himself, and not leaving him to the Devils pleasure. And Secondly, preventing him from increasing his tor­ment by longer continuance in sin. But then some will say the hardest words are yet to come. As our hope is, this our Bro­ther doth. This may be considered in gene­ral as they are subscribed to, and then sup­posing the order observed, which the Church has prescribed, within our Subscri­ption we alwayes suppose, there can be no doubt, but in the judgment of Charity we ought to say, As our hope is, this our Brother doth. But then as to matter of Fact, if a case does happen otherwise, may not the Minister desire a neighbour that [Page 167]is a stranger to the case, to bury such a person, without giving any reason, and he knowing nothing to the contrary, may charitably pronounce, As our hope is this our Brother doth, which is as faint an ex­pression as a man can use, or else in that case he may refuse to bury him, and ac­quaint the Bishop with his reason, who no doubt will easily excuse him, if the case be evident and notorious. For the reason of the Law is, to prevent all peevish, hum­erous, and careless neglect.

Object. 7. And the Discipline of the Church being managed by one Lay-Chan­cellor and his Court, with small assistance in a Diocess of many hundred Parishes, is utterly uncapable of calling one of an hun­dred to Repentance, or keeping clean the Church. If all the whole burden lay upon some few persons, there were a great deal of weight in this Objection, but there are belonging generally to the Cognizance of such causes, Arch-deacons, Commissaries, Officials, several Surrogates, and the Ministers of every Parish, whose Principal work is, to instruct, reprove and excite men to Repentance, and if they neglect to hear them, they can suspend them from the Communion, which is no small part of Dis­cipline, and then complain of them to the Court, (or mind the Church-warden to [Page 168]do his duty,) where they may be publick­ly excommunicated, and if there were as many more presented as there are, the Court could easily hear and give right judgment concerning them. But if upon publick Examination, the crime be not le­gally proved against such a Person, or he does hypocritically submit, without any real amendment, the Minister may admit him to the Communion notwithstanding, as our Saviour did Judas, without any scandal or blame, for no external judica­tures can provide against Hypocrisie, nei­ther must any body be condemned and shut out of the Church and from the Pri­viledges thereof, without proof of his crimes, so that if there be Information and Witnesses, the Judges of the Bishops Courts can easily decide all Controversies of this kind, as well as the Twelve Judges do all the Civil and Criminal Misdemeanours of the Kingdom, that come to any open con­test before them. And how Mr. B. should make an Objection here I cannot under­stand, since here is much better care taken than in his Model, for a Minister may do as much by our present Constitution, as he supposeth his Parochial Bishop to do, un­less he will take off the liberty of an appeal, which the Law of nature, and the Consti­tution of all Churches allow. And is not [Page 169]the Minister like to deal better with a stubborn Offender when he has the Autho­rity of the Bishop, the Court, the whole [...]iocess, and the Law of the Land against him to bring him to shame, than by his [...]wn private Conviction with a few of his neighbours? and may not the Minister and Congregation too be very faulty? And then in his Parochial Episcopacy, I do not see any remedy; but in our way both Mini­ster, People and Bishop also have Supe­riors to look after them, and see to the keeping up of good order, and exercising Discipline in the Church. And then as if Mr. B. had given such invincible reasons, the sayes, These are much of that which Non-conformists refuse to subscribe their full Assent and Consent to, and to Covenant never to endeavour to reform, for which they suffer the loss of all. But how falsly the Churches Rules are misrepresented, her equitable meanings perverted, and upon the whole matter, how frivolous the Objections are, I leave all unprejudiced persons to judge. As for what is added concerning Perjury, God forbid that any should mean that, much less desire any one to do it, but if they think that is the case in Conformity, we pitty their weakness, and commend their honesty in avoiding it, and if a bare pretence, and saying so were enough, a [Page 170] Quaker, an Anabaptist, a Socinian and a Papist, may equally complain of the Mis­chief, Impositions and unjust Conditions of Conformity that are required of them, as I have heard a Socinian say, that it would never be well till our Doctrine was reform­ed. And Sandius has written to the same purpose.

CHAP. XIX. Of the Ecclesiastical Courts.

OF all the clamours against the Church, none is greater or louder than that against the Ecclesiastical Courts, and whe­ther there be any reason for it, besides hu­mour and frowardness, I will now enquire. But before-hand, I must desire the Reader to set aside the thoughts of all personal de­fects and miscarriages that be in this or that particular man, or here and there an un­der-Officer, which no body does or ought to defend, and which no Government, nor Society of men, can ever prevent. Sup­posing then a learned and pious Bishop, diligent and skillful Officers, and the Au­thority [Page 171]of the Church restored to what it was in 41. before the Dissenters had taught the people to cast off all reverence and just sear of their Governours and their Eccle­siastical censures.

Matters being in this posture, by the in­spection and care of the Bishop, every Pa­ [...]ish will have a Minister setled amongst them, or so near, as to attend all duties belonging to his Office, and there will be Prayers and Sacraments duely administred, [...]he people instructed, the Children cate­chized, and all Christian duties carefully performed; this was done actually, and hight be done still, did not Dissenters raise Disputes about Liturgies, Surplices, and other decent circumstances of Worship, to amuse the People, who would quickly be quiet if they would let them alone, and [...]ve in publick Communion with the Church, Reverence towards their Bishop and Minister, and neighbourly Friendship [...]ne towards the other. And what could [...]ny Country desire more, and would not his be an invincible Bullwark against Popery, Rebellion, and all other distracti­ons?

But we will go on, and suppose a Mini­ster does not do his duty as he should do: The Mini­sters de­fects con­sidered. [...]ow easily can the Bishop reprove him, and [...] case of perseverance in his neglect or mis­carriage [Page 172]carriage suspend him, and place another in his room? or if he be none of the ablest Clerks, send now and then a neighbour-Minister to assist him, or go himself some­times, and have a more particular eye over such a Parish? and this is frequently done.

But we cannot alwayes suppose that people will be so orderly, The Peo­ples de­fects, and Ministers power o­ver them. and live as they ought to do, let us consider therefore, how such cases are provided for. And first what power the Minister of each Parish has over them? Now, supposing they are licensed Preachers, they are by their Office to Preach the Word, Administer the Sacra­ments, visit the Sick, and reconcile pri­vate Penitents, and therefore they can re­prove and exhort all negligent and care­less People, confer with, and labour to satisfie and convince all erroneous and doubting or despairing Christians, suspend men from the Communion, and bind then in foro Conscientiae, under peril of damna­tion, till they give him reasonable satisfa­ction of their orderly and Christian Con­versation. And what can Dr. O's Con­gregational Pastor, or Mr. B's Parochial Bishop in reason do, or desire more, un­less they will make him a Muggleton to Damn and Save whom he please, without giving an account or allowing any redress [Page 173]in case of error or too hasty and peevish re­jection? What means then all this out­cry that Mr. B. does so frequently make? What must a City or a Diocess have but one School-master? Shall a Ʋniversity have no Governour but the Vice-Chancellor? Shall all the Patients of a Diocess have but one Phy­sitian? But is that our case Mr. B? is the power of Preaching the Word, Admini­string the Sacraments, reconciling private Penitents, reproving, exhorting, and con­vincing gain-sayers, suspending from the Communion till submission and satisfacti­on given to the Minister himself or a Su­perior, binding in foro Conscientiae in pri­vate offences, nothing at all, unless he be altogether absolute and independent? and are Ministers degraded and deposed from their Offices, because they are lyable to errour? and in case of grievance and com­plaint, 'tis fit some higher Authority should [...]ear the matter, and if occasion require give relief. So that this is our case, every Parish has his Teacher and Governour, as well as every Colledge its Master, every School its School-master, and every Sick man a Physitian, to heal all the Distempers of his Soul in his own Parish, if he will be orderly and take his wholsome Medicines, [...]nd if they do their duty as they may and ought to do, there is no need of coming [Page 174]near the Bishop, but once for Confirmati­on, in their whole lives, all other Offices may be fully, and sufficiently performed by their Parish-Minister, how contemptibly soever Mr. B. and the Dissenters do repre­sent their Authority.

But suppose all the Ministers Endeavours, Reproofs, and Censures, prove in vain, and people grow unmasterly and stubborn, too obstinate and unruly for him alone to govern, and so their offences become open and scandalous, is it not for the Ministers advantage, that there is a higher a greater power than his to deal with them; and either he himself can complain of them and present them to the Bishop, or else h [...] may charge the Church-Wardens, who ar [...] upon their Oath obliged to do it, to eas [...] him of that burden, and if they neglect their Office, he can suspend them from th [...] Communion till they obey his command [...] Can. 26. so that if the Minister can preva [...] upon his Parishoners by the Obligation [...] Conscience and his own Authority all [...] well, and he may and has power to kee [...] his Communion pure, and exercise as much Discipline as Dr. O. or Mr. B. in their Assem­blies, but if they will not be governed by him, he can suspend the Church-Warde [...] from the Communion till they complain [...] the Bishop, and so call in the help of the [Page 175]Church to his assistance: And let us fol­low the matter thither; Now a careful Mi­nister will never put the Church-warden upon such a presentment, or his neighbours to such trouble, till the crime be notorious and proof manifest, (for if it be otherwise, he must be tolerated as well as secret Hy­pocrites) then the Bishop may easily Cou­vict him, and confirm the private censure of the Parish-Minister, and publickly Ex­communicate him, and denounce him in the Cathedral or Mother-Church, and his Parish-Church, and others round about also, and so give notice and charge to all the whole Country to shun him as a Hea­then and a Publican, and all Christian-Churches in the World, are bound to esteem him so in like manner, and shut him out from their Communion; and is not this a better and more effectual way of Disci­pline, to preserve the Church pure from Heresie, Schism and Profaneness, and make the Offenders ashamed, then the private censures of Dr. O. and Mr. B's Congregatio­nal Bishop in a corner?

But if the Offender, when he comes be­fore the Bishop, does promise to submit and take an Oath to obey the commands of the Church, then Penance is injoyned, and he is Admonished to certifie his order­ly behaviour to the Bishop, and what far­ther [Page 176]can be expected, or who can require any more? Neither is this only in specu­lation, but actually practised almost every day, and multitudes are by this means kept from many scandalous offences, and others are brought to Repentance and a Holy Conversation, and were it not that Dissen­ters provide shelters for them, and so upon the least threatning or distast, they did flock to them, and laugh at all publick cen­sures, visible purity might be generally kept up, and the World would see by ex­perience, that the Episcopal Government, is not only the most ancient, but the most effectual to preserve Unity and Holiness in the Church.

But it will be objected, the Bishop does not know the temper of the man, the Qua­lity of the Witnesses; because he lives at such a distance, and has so many under his Charge; and therefore how can he judge what is fit to be done? the personal care is committed to the Ministers of each Parish, in all ordinary cases, and they are here and there some difficult cases only, and notori­ous open offences which come to the Bishop, which need no other knowledge of the person, than the clear proof of credible Witnesses, that he is guilty of them, and thereupon the Bishop is to proceed to in­joyn him Repentance, which if he refuse [Page 177]to Excommunicate him as I said before. Many thousands of these cases may be easi­ly heard and decided if the persons appear, in a very short time by the Bishop and his assistants that act in his name; and there­fore the ordinary number of people in a Diocess, may be sufficiently governed and inspected by the Bishop, so as to keep a visible profession of purity in Religion, for there needs no long conference, the questi­on is only, Guilty, or not Guilty? Do you Repent or do you not Repent? Which are quickly decided.

But is that enough only to say it, I re­pent? He is not only to say I repent, but to make solemn profession thereof, either in the Church, or before some publick persons, and this is all that any external judicature can require. And unless there be extraordinary signs of thorough-Contri­tion, time is, and ought to be set for them to shew some fruits of Repentance, before they be admitted to the Communion; which the Minister and Church-wardens of each Parish are to certifie to the Bishop. So that if the Bishop alone were personally concerned to inspect the whole Diocess, then it was impossible ever it could be done; but since there are so many Clergy­men under him to attend his charge in eve­ry Parish, and only the weightier matters, [Page 178]or points of Controversie, that cannot be ended in each Parish, that are brought to him or his assistants, he may very well keep all in good order, supposing the Ministers do their duty, as well as the twelve Judges by the help of the Justices of Peace, do de­termine all the Temporal causes of the Kingdom without any failure of Justice on their part, except in time of publick Se­dition and Rebellion.

And if Discipline in the Church be now not executed as it ought to be, it is because Dissenters have made a Schism, which is an Ecclesiastical Rebellion in the Church, and people Mutiny and refuse to be go­verned by their Bishops. In such cases no general rules can be fixed, but the Bishop and his Clergy must take the best course he can on all emergencies, and this is our case at this time by the disturbance the Dis­senters give the Government both in Church and State; and when multitudes do thus Excommunicate themselves, till matters are brought to a Settlement, or there be some prospect of it, and open di­visions, and setting up of Churches against Churches be taken away, 'tis not to be hoped that Discipline will have that effect it ought to have.

CHAP. XX. Of Lay-Chancellors.

THE Church indeed does speak much of the Bishop who is a learned and pious Divine, but we see little of him, but are turned over, God help us, to a Lay-Chancellor, sir Timothy I do not know who, and he must Lord it over us, and Excommunicate us as he pleases; this I con­fess does need some Explanation. And first it is to be noted, that the Lay-Chan­cellor is no part of the Hierarchy, or con­stituted by any Law of the Church, neither is there any Law to require that there should be a Lay-Chancellor at all, only an Act of Parliament in Henry the Eighth's dayes does empower Doctors of Civil Law, though not in Holy Orders, to sit Judges in Ec­clesiastical Courts, if they be lawfully com­missioned so to do, and therefore they are no part of the Government, which our Declaration does forbid men to endeavour an alteration of, and to be no exception against it. Let us then enquire into the [Page 180]reason of their admission; and first, the chiefest is for the upholding the study and profession of the Civil and Canon Laws, which is very needful for the Government, and there is little encouragement and pra­ctice of it any other way.

But must the Church be harassed and undone, to breed up men to serve the State? Cannot the Civil Government provide for it self, without laying such an unsupporta­ble load upon the Ecclesiastical, &c?

If the Government were setled, and things brought into order again, I do not see, as the Laws stand, that there could be any ground of complaint in this matter, for there are many intricacies in the forms of Law, by the granting the Cognizance of Testaments and Administrations, Matri­monial causes, and Suites about Alimony and Divorce, petty Tithes, Dilapidations, Defamations, &c. that require a man ex­pert in the Forms and Rules of Canon and Civil Law, and they are of too mean a nature, many times for the Bishop to em­ploy his time about them; therefore as Moses did appoint Judges and Officers to examine all lesser causes, and the weightier were brought to him; and St. Paul when he had the care of all the Churches lying upon him, is not to be supposed personally to inspect every little matter, but only to [Page 181]have a general eye to publick Peace and Order, and decide the greater matters which could not be ended without the in­terposing of his own Authority: So the Bishop in reason, and by the constant al­lowance of the Church, is permitted to have his Officers under him, to take off a part of his burden in ordinary matters, and to dispatch business when he is Sick or other­wise imployed, and then the cases of Lega­cies, Alimony, Dilapidations, &c. being mat­ters of Meum and Tuum, why may he not ap­point an expert Doctor of Civil Law to exa­mine them without any hurt to the Church?

But how can he Excommunicate? He does not, nor cannot excommunicate, See Can. 1571. C. Cancel Commiss. &c. for that is only an Ecclesiastical censure. But the Church in that case has Decreed, that in mat­ters of instance and Meum and Tuum, the Sentence of the Lay-Chancellor should be Obligatory unless suspended or retracted by an appeal, and thereupon does pro­nounce all persons contumacious and Ex­communicate that do not submit to it, and require the Minister upon a Certificate thereof, to denounce him as such, declared and pronounced so by the Laws of the Church. And herein the Church did fol­low our Saviour's direction, who does ex­presly say, If a man will Sue thee at the Law, and take away thy Coat, let him [Page 182]have thy Cloak also, much more then does require us to submit to the Sentence of pay­ing a Groat, &c. neither can he be a good Christian, that will neither appeal to prove the Sentence unjust, nor satisfie the legal dues, which the judge has Decreed he ought to pay, and therefore in all cases of instance the Church may very well declare those Excommunicate that do not appeal, nor obey the Sentence of a Lay-Chancellor, without other hearing the matter over again, if the person be able to pay. So that no man is excommunicated only for a Groat, but for contumacy and injustice, which are damning sins, when obstinately persisted in against publick Admonition and command to make satisfaction, and he is able to do it.

But the Lay-Chancellor does also judge in Criminal causes, and matters purely Spi­ritual also, as Heresie, Schism, &c.

He is allowed in such cases, to examine into the forms of the Law, and see that the Proofs and all matters relating to the Sen­tence be duely observed, but he is not im­powered to excommunicate or pronounce the Sentence, that the Bishop or Ecclesiasti­cal judge himself must only do, or some other Grave Divine appointed by them, and so lawfully Authorized by Christ and his Church to excommunicate all obstinate [Page 183]and impenitent sinners. Constit. 5. 1597. c. de excess. cir. excom. It is provided as often as the censure of Excommunication is to be inflicted for the immediate punishment of any notorious Heresie, Schism, Simony, Perjury, Ʋsury, Incest, Adultery, or any other grievous crime, the Sentence shall be pronounced, either by the Arch-Bishop, Bishop, Dean, Arch-Deacon, or Prebendary (so that he be in Holy Orders, and endued with Ec­clesiastical jurisdiction) in his own person, together with such Company and assistance as may conduce to give the greater Authority to the thing. And lastly, that every Vicar­general, Official or Commissary, that has not taken Holy Orders, shall call and associate to himself some learned Priest, impowered with sufficient Authority, either by the Bishop him­self in his jurisdiction, or the Arch-Deacon (being a Priest) in his jurisdiction, and he shall pronounce the Sentence of Excommuni­cation for Contumacy, according to the di­rection of the Judge then present. So that in all cases of instance, the Law does sup­pose a man that does not prosecute an ap­peal is justly condemned, and thereupon order the Minister upon Certificate of his refusing to obey the Sentence of the Judge, though a Lay-man, and to denounce him as excommunicate, though in those cases also, usually there is a Clergy-man to pronounce the Sentence. But in all Criminal matters, [Page 184]the case is to be particularly considered by the Bishop or Ecclesiastical Judge him­self, or a Priest, appointed and delegated to that purpose by the Bishop, and so by the Act of the Church; and consequently he refuses to hear the Church, and is ex­communicated by her, that will not obey the Bishop, or a Priest appointed by him to hear and determine such matters. And does not this look much more like the Act of the Church, when it is done according to pu­blick Laws and Canons of the Church, in a formal way of Judicature, in a known cer­tain place, whither all may resort, and by a man expert and long imployed in such affairs, than to leave it to the Arbitrary discretion of every Parish-Priest, whom Mr. B. and Dr. O. have exalted to the order of an independent Bishop? So that our Saviour's words, Tell it to the Church, may very well, notwithstanding their Jeers and Reflections, be interpreted to belong to the Bishop and his Court, and such other Judicatories which the Church in all Ages has appointed, to examine and determine all matters of Controversie and publick scandal, that did any wayes disturb or pol­lute her Communion; neither can there any just exception be made against our present Constitutions in this kind. Whe­ther some Regulations might not be thought [Page 185]of, to prevent the abuses that may happen from some ill men, I leave it to the pru­dence of our Governours to consider.

CHAP. XXI. The State of the Controversie between Mr. B. and me enquired into.

HAving as near as I can, considered and answered all the Objections made against the Church of England, and so justly called this Discourse an Apology for it, I will now descend more particu­larly to my own justification against Mr. B's Exceptions to me, and I find it a much harder task to know what they are, than to answer them; for he refers to no words that I wrote, and does not particularly point out any Doctrine or Position that I laid down, but I suppose would have me included in the merits of the cause in gene­ral, and thinks that the Objections and An­swers dispersed up and down in his Apo­logy, do sufficiently invalidate all that I had wrote against the Protestant Dissen­ters. And if that be his meaning, it will be still very hard upon his own Principles, [Page 186]to know what 'tis he can object against me, he does so fully grant almost every thing that I contend for, in order to the Unity of the Church, and putting an end to all Murders, Rebellions, Tumults and Schisms, to propagate Religion, which were the chief designs of my Writing. As first, When Pastors by Concord, or Magi­strates by Laws, Plea for Peace, p. 49. have setled lawful circum­stances or accidents of Church-Order, Wor­ship or Discipline, though they be in particu­lar but humane Institutions, it is sinful diso­bedience to violate them without necessary rea­son, e. g. Parochial Order, Associations, Times, Places, Ministers, Maintenance, Scripture-Translations, &c. ibid. 'Tis Schism when men separate out of an unruliness of Spi­rit, because they will not be governed by law­ful Pastors in lawful things, as Time, Place. Order, &c. Again, Apol. p. 148. The main body of the Non-conforming Ministers, as far as I could ever learn did judge that the ordinary Liturgy appointed for the publick Worship was such, as a good Christian may lawfully joyn in. Apol. p. 9. Nay he sayes himself, Having perused all the Forreign and Anti­ent Liturgies extant in Bibliotheca Patrum, I doubt not but our own is incomparably bet­ter than any that is there. And yet far­ther, P. 8. I know how unable the old Separatists were to answer the many Arguments of the [Page 187]famous Arthur Hildersham, John Paget, William Bradshaw, Brightman, John Hall, and other old Non-conformists, for the law­fulness of communicating with our Parish-Churches in the Sacraments and Liturgy. So that the Pastors and Magistrates both toge­ther, having agreed in certain Order, Wor­ship, Discipline and Association and such a publick Liturgy, which the main body of Non-conformist-Ministers confess it is lawful to joyn in, and those Separatists are never able to answer the reasons of the Non-conformists for the lawfulness of commu­nicating in it, and thereupon 'tis sinful dis­obedience and unruliness of Spirit to sepa­rate from our lawful Pastors in these law­ful things; and consequently it must be their duty, constantly to joyn with our Church in her publick Prayers and Sacra­ments, or else they are guilty of Schism; and this was that which I did contend for, and Mr. B. does, as well as I, condemn all the Independents, and Presbyterians, that withdraw from the Communion of our Church for Schismaticks on that account.

But what must be done to these Schis­maticks? Must they be suffered to go on in their own sinful disobedience, and se­duce others to their Party, and so overturn the Peace of the Church?

Mr. B. sayes, Treatise of Episc. P. 44. I deny not but the Magi­strate may moderately drive men to hear God's Word, and do the immediate duties of their Places—I acknowledge, P. 193. 1. That Magistrates, Parents and Masters may force their Subjects to use those means which tend to make them Christians. 2. Accordingly may use the like force with their Subjects who are Christians, to cause them to use the foresaid means of hearing and reading and Conference, for the curing of their dangerous errors or sinful lives — 4. We doubt not but Magistrates may restrain false Teachers from seducing others, and drawing them from God to sin. And this is the substance of what I pleaded for in my Chapter of the unreasonableness and mischief of Toleration. Neither did I de­sign any more in my whole Book, but to shew that all persons ought to communi­cate with the Church of England under the Guilt of Schism, and that Christian-Magi­strates ought to use their Authority to in­duce men to do their Duty, and by mode­rate Penalties, not putting them to death or cruel torments, to hinder them from Separation, and gathering into Conven­ticles; that being united in the Principles of our Orthodox Religion, they might live in Peace and Godliness, and not engage in Plots and Conspiracies to destroy one another. And hitherto I do not see but [Page 189]Mr. B. and I are fully agreed, and earnestly contend to the same purpose; and why does Mr. B. call me one of Rehoboam's Puny Counsellors, for this which he himself does advise?

But where then do we differ, and why does Mr. B. pretend his Apology to be answer to me? I will set down his own words, which I think do fully express his meaning in short. We profess therefore, Apol. p. 19 that though we take not our selves bound to prefer our preaching before other mens, nor to tye our selves just to numbers and circumstances of Time and Place, nor to draw a Party from the lawful publick Ministers to our selves, nor to Preach at all where there is not real and notorious need; yet do we take our selves bound on pain of God's displeasure, and of Damnation, to exercise our Ministerial Office as we are able, in a pious, peaceable and loyal manner, as poor assistants to those faith­ful Ministers that have publick allowance and encouragement, notwithstanding any Prohi­bitions or unwillingness of those that are a­gainst it. And if this profession shall teach any to conclude, that therefore Bonds and Imprisonment, or Banishment must restrain us, the will of the Lord be done — But we must suffer without resisting or reviling. If this had been alwayes the temper of the Non-conformists, and were the real case [Page 190]of them all now, all good men must needs pity their condition, and some means or other would be quickly found out to quiet all our Dissentions; but the whole trans­actions of the late Rebellion, the innume­rable Sermons and Writings that plainly shew another Spirit, and the dayly expe­rience of that insolence, scorn and petulancy they shew against the whole order of our Church, does plainly convince us, nay, the Seminaries to breed up a Succession of unlicensed Preachers, is a demonstrative Argument that they have another design to carry on, and are far from the Mode­ration Mr. B. here pretends to; and there­fore whatsoever good meaning he may have, yet this modest pretence of his, will uphold them in all their Extravagancies, and fill the Church with endless Schisms and Confusions.

CHAP. XXII. The true point in difference between Mr. B. and my self considered.

FROM the words but now set down, it does appear, that Mr. B's great Con­troversie with me, is for justifying their si­lencing, and maintaining that they ought not thereupon to preach in this Nation without publick License, or keep any se­parate Meetings, which Mr. B. does think himself bound to do, under pain of God's displeasure and of Damnation, notwithstand­ing any Prohibitions of his Superiors a­gainst it; and he does endeavour to prove it by several Arguments, but they do not at all come home to his purpose, for they only prove that Ministers ought not to de­sert their calling in general, or neglect the exercise of their Office when they are law­fully authorized and required to do their duty, which I do as much own and con­tend for as Mr. B. himself; but none of his Arguments do in the least prove, that he ought to exercise his Office in England in this or that Parish, or where he pleases [Page 192]himself. Where is there any Law of God to require him to exercise his Function here against the Laws and Constitutions Eccle­siastical and Civil of the Nation, where there are other lawful Ministers duely setled in all places already, to exercise this Office? And what Order, Discipline or Concord could ever be kept up in the Church, if every body might take that li­berty to call a Congregation together, where, and when, and as oft as he pleases, and be tyed to no Rules, but those of his own making? For Mr. B. sayes, He is bound notwithstanding any Prohibition, and so a Socinian will say, and a Papist, a Qua­ker, an Anabaptist, a Mahometan, a Jew; and can it be supposed that God has left the Government of his Church to such un­certainties? 'Tis plain he has not, for the Scripture sayes, 1 Cor. 14.32, 33. The Spirits of the Prophets are subject to the Prophets, much more then, inferior Ministers in the Church are subject to others. And then the Apostle gives a reason, For God is not the Author of Con­fusion but of Peace, as in all Churches of the Saints, plainly intimating, for Order and Peace sake, in all the Churches, the Spi­rits of the Prophets must be subject to the other Prophets, and the Spirits of the Pa­stors to the rest of the Pastors, and conse­quently there needs no External force to [Page 193]stop their mouths, and moral silencing is sufficient, and is all the Authority Christ gave the Officers of his Church, and that he has backt with power enough to make any man submit, Mat. 18. For if he neglect to hear the Church, let him be unto thee as an Heathen man and a Publican.

And as the Scripture is plain against Mr. B. so the Laws and customs of all Churches do condemn it for Schismatical, for a man to come into another Minister's charge, and there exercise his Office with­out his leave and consent, and against the publick Constitutions of each particular Church, wherein he thrusts himself. If Mr. B. could say, we were no true Church, and Salvation could not be had in our Com­munion, then I confess notwithstanding any Prohibition, he might be bound to preach the Gospel amongst us, and any man that is really perswaded so of us, may think the like, but this Mr. B, and Dr. O. does not nor cannot pretend, and therefore 'tis against all reason and the rule of all Churches and Societies whatsoever, for them and other men to thrust themselves into another man's charge, not only without lawful allowance, but contrary to the express Laws of that place where they come.

And the reason of this is plain in nature, because 'tis impossible to keep men in any [Page 194]obedience to their Governours, and Peace and Concord amongst themselves where this liberty is admitted, for Jealousies and Emulations will alwayes arise, and people are naturally apt to be mutinous and unquiet upon the least suggestion, and will grow into comparisons between licensed and Non-licensed Preachers, and when an un­licensed man does find pitty and favour amongst the ignorant multitude, flesh and blood will tempt good men to insinuate the ill management of affairs, and lessen the reverence and esteem they should have for their lawful Superiors, and by degrees work them to be clamorous and greedy of changes, and what Piety and Love will be promoted by persons, whose fancies are heated with new Models and Projects, and disaffected against their lawful Governours? That time which should be spent in sub­duing their Lusts, Reading and Meditating God's Word, encouraging one another in Holiness and the continual Service of God, will be employed in murmurs and making Parties, Plotting and contriving how to destroy this, and set up another Govern­ment. And this was evidently the business of the late swarms of Lecturers before the Wars, who did by that means prepare the peoples minds for those changes, and after­wards by their Curse ye Meroz, stir them up to effect such designs.

But Mr. B. is sensible 'tis against all rea­son, that every pretender should be allow­ed to Preach. Therefore, he sayes, Plea for Peace. P. 99. 4. If a Heretick or intolerable person must set up a Preacher, or if any turn Heretick, the Or­thodox Churches are (after due admonition) to renounce him as unacceptible of their Com­munion, that he may be shamed and avoided. 5. If yet he continue obstinate, and do more harm than good, the Magistrate is Ruler, and must restrain him, and deny him leave so to Preach in his Dominions.

But what is this to Mr. B's Preaching, who does a great deal of good by it? To which I answer, that which I said before will unavoidably follow, it will be a means to breed Jealousies, Murmurings, secret undervaluing of their proper Governours, and consequently Schism, Faction and Se­dition, and therefore all preaching against the allowance of Authority in true Churches where all things necessary to Salvation are to be had, was ever condemned and ac­counted Schismatical by all Churches and most sober Divines, as Mr. B. cannot but well know.

But Mr. B. sayes, Apol. p. 19 He does preach but as a poor assistant to those faithful Ministers that have publick allowance. What Mr. B. intends has not that good effect, for 'tis not an assistance but an hinderance, for the [Page 196]people are by that means kept from fixing themselves stedfastly to the Church of Eng­land, reverencing those faithful Ministers which are allowed, as is notorious in all experience. And though Mr. B. owns himself as a poor assistant, others who preach by the encouragement of his exam­ple, do formally boast themselves for bet­ter and properer Pastors, and plainly op­pose and revile the Church, and draw Par­ties after them from her Communion. If it be left to every Preacher's discretion that will set up himself, under pretence of do­ing more good than harm, and being a poor assistant to carry on the main work of the Gospel, as they all say they do, it will be impossible ever to prevent such Divisi­ons and Confusions.

Object. But if they preach any Faction or Sedition, or any thing in derogation of the Government, or allowed Ministers, then silence and punish them, but if they think it convenientest so to do, they will cry out against Persecution, as much as if they were not allowed at all. But far­ther, who shall inform the Governours of their miscarriages? Their own Party will not, and every ordinary man is not capa­ble to discern their mischievous Insinuati­ons. The Governours may appoint some. So that there must be a new charge brought [Page 197]upon the Nation, to maintain so many Ministers as Spyes over the unlicensed Preachers, and the Government will be perpetually disturbed with hearing and punishing such offences, and the peoples minds alwayes distracted with Contentions and Oppositions. Therefore right reason as well as the constant order of all Churches do direct, that where there is a publick Service, which 'tis lawful for Christians to joyn in, as not only Mr. B. but the main body of Non-conforming Ministers do confess, ours is, and where Salvation may be had in the Communion which is allow­ed, no men ought to set up separate Con­gregations, nor upon any pretence, preach without License so to do, under the Guilt of Schism, and disturbing the Peace of the Church.

Mr. B. being well aware of this, sayes, they are not to preach, but when they shall do more good than harm. But who shall judge of that? For suppose we allow Mr. B. to judge for himself in things that concern his Personal duty and behaviour, yet in things that belong to the publick, and have influence upon the Peace of the Church and State, as all publick Preach­ing, and calling a Congregation together has, that in a true and setled Church, must not be done by private men alone, against [Page 198]the will of the Governours, for 'tis not their place to judge of publick matters, besides, no man ought solely to be judge in his own case, whether he does more good than harm, for men are apt to be too partial and favourable to themselves, nei­ther is a private man in a capacity to judge truly when his labours do more good than harm; for though the work he does, in it self be good, and the intention truly Pious, yet the example may be very dan­gerous, and the consequence fatal to the publick Peace, and that a private man may see at least and repent of, when the mis­chiefs cannot be prevented. Therefore let every man keep within his own bounds, private men to private duties, and leave the publick to those who are publickly au­thorized, and that is keeping in God's way, and is a far more likely means to do good, than for private men to set up themselves against publick order and command.

But Mr. B. has one farther answer still, that he does only preach where there is real and notorious need. Apol. p. 19. Now that he sup­poses does happen in two cases. Where the Minister is so scandalously weak, that he is not able to instruct the people in things necessary to Salvation, or else the Parish so vastly big, that the people cannot joyn with their Minister. These do at first seem [Page 199]colourable pretences, but will appear little to his purpose, and altogether groundless to authorize his Preaching.

1. That is not the case of the hundredth part of the dissenting Preachers, so that they are all condemned for Schismaticks, accor­ding to this last refuge in their defence. Come we to consider the other mens cases. And first, where the Minister is scanda­lously weak, but who has judged him so, have they modestly represented the case to the Bishop, and have they his judgment that he is scandalously weak? If so, the Bishop may, and will remove him for In­sufficiency, or send him a Co-adjutor, this is frequent and common. No, that they must confess they have not, nor ever went about it, but they judge so. What a hard case then the poor Clergy of the Church of England are in, if they had not more merciful Judges. To be judged, con­demned and executed, for that is all one to be deposed from the hearts and reve­rence of their Flocks, wherein is their greatest comfort, because a private Whis­perer shall inveigle and tell the poor peo­ple he is insufficient, and he will teach them and instruct them better, and be ne­ver so much as heard, or have his case con­sidered but by his accusers.

But suppose the Minister of the Parish to be really none of the greatest Clerks, does he not officiate in his place duely and gravely, and Administer the Sacraments according to publick order? So that here the publick Service of God is sufficiently provided for by the Church, and that they cannot fail in, and perhaps he may per­form it more gracefully than a much abler man. And then in the very Churches Ad­ministrations, there is the Creed, the Lords Prayer, and the Ten Commandments, and the Catechism, wherein are contained the substance of every man's duty, besides Homilies appointed by the Church, and if any one desires farther Information, there are multitudes of excellent Sermons which he may read at home, and many other good Books, or he may remove to ano­ther Parish, or in case of any difficulty or scruple, he may go to the Bishop or some other conformable Divine for his instructi­on, how then can there possibly be such real and notorious need for the Non-confor­mists to Preach. And the like answer may very well be given concerning the great Parishes where the Churches will not con­tain the Inhabitants, they may in that case go to other Churches or Chappels, till care be taken to erect more Churches, which ought to be done.

I would put it to Mr. B's own Consci­ence, whether he thinks there is a man in the Kingdom, that, generally speaking, might not find room in one Parish Church or Chappel or another, almost every Lord's day, if he did but use the ordinary dili­gence which he does about his other affairs, at least so as to joyn in the publick Prayers and Sacraments, which are the principal duties of solemn Assemblies, to which in­deed Preaching the Word and Catechizing are very well joyned, and it were desirable that all Parishes were so ordered, that all the Inhabitants could conveniently hear in their own Church; but though that be not done as yet, they may go to others where they have better convenience, and advise with able Ministers in difficult matters in the mean time, and use their utmost en­deavours to have more Churches erected. I am confident there is not a man in the Nation that can say, but that he might have had opportunity of joyning in publick Prayers and Sacraments, and be fully in­structed in all parts of his duty, (if he did desire it) by the Conformists of the Church of England, and it must be every man's own willful neglect, if he want convenient means of leading a Christian life, and in the Communion of the Church of England, and then where is this real and notorious [Page 202]need for Non-conformists Preaching? Mr. B. if he would seriously consider it, cannot but know that the cause of the great ig­norance and Debaucheries that he com­plains of, proceeds from the contempt of Ecclesiastical Authority, which his Writings have as much contributed to as most mens, for by this means the lazy and careless will not come to learn and be instructed, and the profane will not be brought to practise what they know, and while there is this crowd of Sects, and such hot disputes against Episcopacy, and the force of the Churches Excommunication, 'tis impossible that Dis­cipline should have any effect towards out­ward Reformation, for multitudes can ne­ver blush or be ashamed, neither will Ex­communication be dreaded while men can run over to another Society, and be em­braced by them, and have persons about in every corner, to tell them the Churches Excommunication signifies nothing.

Did the Dissenters make it their busi­ness to assert the Churches Authority, and tell all their Followers that a man excom­municated by his own Bishop, for not com­ing to the publick Service, and joyning in Prayers and Sacraments, or for any evident breach of the known Gospel-duties, was cut off from the body of Christ, and the Communion of the faithful all over the [Page 203]World, and that it was Schism for any Church to receive him into any other Com­munion for Christian Worship, till he did declare his repentance and submission to his own Bishop, as the Canons of the Coun­cil of Nice did declare, and the universal Church ever taught, and thereupon avoid them as Heathens and Publicans, then there were some hopes of Reformation, and that Discipline would take effect, for 'tis not for want of knowledge that Drunkards, Adul­terers, and most profane persons perish, but out of unruliness of Spirit, because they will not practise what they know con­cerning these matters, and so the ignorant and lazy do know they are in a wrong way, but since they find no Temporal in­convenience by it, they are contented to please their present humour, and never think what will follow upon it, therefore if Dissenters were really in earnest for Peace and Holiness, instead of declaring against Diocesans, crying out upon Persecution, they would joyn to encourage Discipline, and assist the Bishops and Governours of this Church in restoring that reverence and Authority which is due to their lawful censures. But instead of that, hideous out-cries are made, the Kingdoms undone, Souls perish, and multitudes are damned, because 1800 silenced themselves eighteen [Page 204]years ago, and would not submit to those rules which were necessary to the publick safety, and promise to uphold that Go­vernment under which they lived, though there have thrice eighteen hundred grown up since, as able, and it may be much abler men than they, and yet still the clamour is fresh of eighteen hundred Non-conformist Preachers, without which Religion must sink, and the Church be destroyed, and without any consideration how many of these have conformed since, and these of great eminence, Dr. Conant Titular Regius Professor of Oxford, Dr. Dillingham Master of Emanuel Colledge, and Vice-Chancellor of Cambridge, Dr. Fog, &c. and how ma­ny more of them are dead, yet eighteen hundred must keep up the noise, and to make up a round summ, sometimes it must be enhanced to two thousand. If Mr. B. had seen thereupon our Pulpits empty, our Church doors shut up for want of Mini­sters, the people groaning for want of op­portunity to serve God and receive the Sa­craments, then there had been some ground of complaint, but neither can we see nor hear any want of these in any publick Con­gregation.

But we must suppose there was some in­visible excellency in these eighteen hun­dred, that was the life and soul of Religi­on [Page 205]in this Nation, though no body knows why, or upon what account. And the eight thousand others that continued still in the Church, must go for nothing, nor the conformable Clergy that returned to their Charges from whence they had been driven by the Rebels, but all's un­done, unless the Hedges be broken down, and Non-conformists brought into the Church with Triumph, to let in the Con­fusions of Forty one, and fall heartily to work to destroy the Church of England, for else they are no otherwise silenced than other men are, and they would be silenced in France and Holland or any other Christian Church, if they would not pro­mise to live peaceably and not go about to overturn the Government, and this is all that is required of them, and they rather choose to silence themselves, than to tye up their hands from endeavouring Changes and Al­terations in that Government, that Order, and those Circumstances and Rites the Chri­stian Church ever had, and most setled Churches practise or approve of, and how just and equitable they are in themselves, the foregoing discourse I hope will satisfie all reasonable and unprejudiced men, and consequently Mr. B. and his Brethren must bear the blame for silencing themselves, but upon the whole matter, have no reason [Page 206]to complain of the Church of England, who has been too favourable in admitting them without publick Pennance, rather than any way rigorous in laying hard Impositions.

CHAP. XXIII. What is to be done to prevent the Effu­sion of Blood, and settle Peace and Holiness in the Nation.

THough Mr. B. is pleased so notori­ously to usher in his Declamation against shedding of Blood upon the ac­count of Religion, with Reflections upon me, and then to go on to insinuate that I was an abetter of the Cruelties of Gardi­ner, Bonner, Calvin, Beza, yet how much injury he has done me by it, every one that looks into my Book cannot but see. For they will find it was my chief design to prevent these mischiess, and to perswade all sober persons to renounce these Sangui­nary Principles of Paplsts and Dissenters, and seriously to endeavour after the pu­blick Peace and Settlement by uniting to the Church of England, which was esta­blished [Page 207]according to the Word of God, the Laws and Canons of the general Coun­cils, and constant Tradition of the Catho­lick Church. This Mr. B. does not nor cannot refute in one particular, but in eve­ry point sayes the same thing all along that I do, as I have shewed in this discourse, but only when my Arguments, and his own downright Positions, came to be applyed to his own case, then he starts at the Con­clusion, and sayes, the case is altered, as the great Lawyer did, and Mr. B. must be a lawless man, tyed to no Rules, bound to no Orders, but rove and range, censure and condemn, and if any one talks of restrain­ing him, he must be one of Rehoboam's Puny Counsellers.

But pray Mr. B. be not so Partial, let Conclusions hold that have good Premises, and let Particulars be included in Univer­sals, and allow but the Church of God to have as much prudence as you and Dr. O. and then we shall hear no more the noise of Canoneers, nor complaints of Impositi­ons about a few innocent circumstances of Government and Worship, and England will become setled in Peace and true Reli­gion.

And the like I may say of Dr. O. for it is above my reach to imagine what should make him separate from the Church of [Page 208] England, upon the account of some cir­cumstances of Government and Worship, that are required in her Communion, when he sayes they are left to be determined by ordinary Christian prudence, Pag. 33. and they are not capable to be any otherwise stated. And yet he sayes, The ground and reason of our refraining Communion from Parochial As­semblies, is, P. 345. the Practice and Imposition of things not lawful for us to observe in them. And then afterwards he tells us in a man­ner what would take off his scruples. Pag. 360. If before the end of the second Century, any proof or undoubted Testimony can be produced, of the Imposition of the necessary use of Litur­gies, or of stated Ceremonies of practice of Church-Discipline, consistent with that now in the Church of England, it will go a great way in the determination of the whole Con­troversie between us. Now all these being circumstances of Worship no way deter­mined in Scripture, but left to Christian prudence directed by the light of nature, and the general rules of Scripture, as Dr. O. sayes, I can see no reason that Dr. O. can possibly give, that they should become unlawful by being imposed by the Church, or why he should require a proof of their Imposition before the end of the second Century, as a condition of his agreement with us about them.

If they were matters, of Doctrine, or Sacramental Rites with power to confer grace, he would do well to require some probable Argument of their observance in the second Century, nay farther, some Institution or Foundation in Scripture, but for circumstances of Worship, which ordi­nary Christian prudence may apply, surely the undoubted usage of thirteen hundred years, or the Institution of a particular Church are warrant enough. And yet I doubt not if Dr. O. would consider these matters with a little candor, he would see very probable if not demonstrative Argu­ments, that these Circumstances he com­plains of, were in use before the end of the second Century. For the sign of the Cross, do not Tertullian and St. Cyprian plainly tell us, it was generally used in their time, and give not the least suspition that it was then first imposed, but plainly imply, it descended down from ancient Tradition. Does not St. Chrysostom and St. Jerom the like for the Surplice, and then about Kneel­ing at our receiving the Sacrament, Mr. B. sayes, Mr. Paybody has fully satisfied him, and it being a gesture in Prayer used by our Saviour and his Apostles, I need alledge no other proof for the lawfulness of it, be­sides it being a gesture naturally significa­tive of the greatest reverence, I cannot [Page 210]see but that if ever it be to be used, it ought to be at Prayers and receiving the Sacrament, where we ought to appear with the highest Devotion, and therefore very probably suppose it was observed by those holy Christians before the end of the second Century.

Then for the use of Liturgies, Dr. O. cannot but know that from the times of St. Chrysostom and St. Basil, they have been constantly in use, and that there are Litur­gies that go under the names of St. James and St. Mark, which learned men do ge­nerally suppose have lost their first Repu­tation, by the intermixing of latter Addi­tions, but think it very probable that there may be some ancient remains of their com­posure still left, though now not certainly to be distinguished. And if there be not a plain positive Testimony for the necessa­ry use of Liturgies, yet Dr. O. being able to produce none to the contrary, the con­stant usage of them in all the following Ages, wherein there is a clear account of the Churches customs, ought to be a strong presumption that they followed the anci­ent practice, in this as well as other mat­ters, and that the same reasons which did induce St. Chrysostom and St. Basil to com­pose their Liturgies, did move the Primitive Fathers in or before the second Century to do the like.

The same may be said for Diocesan and Provincial Churches, for St. Cyprian was undoubtedly an Arch-bishop and Metro­politan, which does plainly infer a Provin­cial and Diocesan Church, the Canons Apostolical proved by learned men, to be composed in the second Century, out of seattered Rules left by the Apostles, do evidently suppose the like; and the great Council of Nice speaking of Provincial Churches, does say, the order of them should be observed, [...], according to the customary usage which did then ob­tain, and also adds, [...], let the ancient customs be still observed, and that they should apply this rule to a novel alteration that had been introduced two hundred years after Christ, contrary to the Evangelical Institution, as Dr. O. does contend, cannot enter into the mind of any rational and unprejudiced man. So that these things considered, there is no equitable Judge in the World, but would give Sentence against Dr. O. in these mat­ters, and determine that 'tis highly pro­bable if not certain, that they were used in like manner before the end of the second Century, but to be sure, 'tis impossible for him to shew any evidence from the second Century, or any time before, that the Prayers, Ceremonies, and practice of Dis­cipline [Page 212]then in use, are not consistent with that now in the Church of England, and therefore all his Controversie with her ought to be at an end, by his own con­fession. For though some Bishops had no larger Diocesses at first, than could meet in one Congregation ordinarily, and re­ceive all Christian Offices from their Per­sonal Administration, yet that Negative that they ought to have no more, or not to have the inspection of many particular Congregations, who have Presbyters to Administer the Word and Sacraments to them, under their direction and Govern­ment, can no way be proved from Scri­pture, or the two first Centuries, nor is such a Constitution any way repugnant to the Primitive Institution of Evangelical Churches, but the contrary may be proved, as I have fully shewn in this Discourse.

But though Dr. O's and Mr. B's own Prin­ciples do necessarily oblige them to joyn with the Church of England, at least not to hold separate Meetings contrary to her express command, yet upon a Supposition that they do more good than harm, and are Instruments to advance greater Edifica­tion and purity in Religion, they do and will uphold their separate Congregations, and while that is allowed, the Churches Communion will be little regarded, and [Page 213]all Hereticks, Schismaticks and Common­wealths-men will pretend the like, and our land will be crumbled into Sects and Facti­ons, and thereupon the force of Church-Discipline, and the Sentence of Excommu­nication will be little regarded, and so the generality of the people will be bred up in Atheism, Ignorance and Profaneness, or else in such pernicious Principles as are not only destructive of true Religion, but of all Government and common honesty, be­tween man and man, and this is already so much our case, that 'tis a very difficult mat­ter to find out a Jury and Witnesses, espe­cially amongst the Dissenters, upon whose credit we may rely. And while men are in this temper, how easily are they stirred up by Fears and Jealousies to any Rebelli­ous attempts which will be suggested as necessary for their own defence, or the maintaining that Liberty and Property which they will imagine is invaded; and when once the Sword is drawn, and a rude Atheistical, and inflamed multitude is gathered together, whose life is secure? and to what hazzards will not only our Religion, but even our Lives, Liberty and Property also be exposed? Nay, may not a Papist get at the head of an Army of such an Atheistical and Seditious Rabble, and by Arts and Promises, make them the [Page 214]Instruments to settle Popery in the Nation? as there is too great reason to suspect Crom­wel did intend to do, when matters had been ripe to go through with it; and that being once restored, will quickly set about destroying the remainder of those that escaped the fury of a Tumultuous Insur­rection, if they will not submit to their obedience. So that Dr. O. and Mr. B. may pretend what they will, that they Preach for Edification, and to rescue Souls from dropping into Hell, but 'tis notorious, they have kept up and promoted these Divisi­ons, which do not only destroy Millions of Souls, but also endanger our Lives, the safety of the Nation, and the very reform­ed Religion it self. And if private men do thus presume to set up themselves in opposition to the publick Authority of the Church, 'tis impossible that these mischiefs should ever be prevented. Therefore not only Murderers, Adulterers, Drunkards, &c. but such Schismaticks as disturb the Peace, and weaken the Authority of the Churches Discipline, are to be excommunicated and reckoned amongst Heathens and Publicans, and Enemies to the Gospel of Christ; which does call Schisms and Divisions works of the Flesh, and require nothing more strictly than Peace, Order and Obe­dience to the Church. The first thing [Page 215]therefore to be done, to prevent the coming in of Popery, and all other occasions of Murder, and effusion of Blood upon the account of Religion, with the unavoidable confusions and distractions which will al­wayes attend such licentious practices, is effectually to suppress all Conventicles, and to require all people under moderate Penalties to attend the publick Service of God, and to allow no publick Assemblies, but those that are authorized by lawful Authority, according to the constant rules of the Catholick Church, and this is equi­table before all the World, that publick Authority should interpose to keep up publick Worship, and to prevent Assem­blies of private men, contrary to the ex­press Prohibitions of the Government, both in Church and State, and especially in such a Church where Salvation may be had, and abundantly had, and where there is a publick Worship wherein Mr. B. and the main body of Non-conforming Mini­sters ever did, and do now think they may lawfully joyn both as to Prayers and Sacra­ments.

After all Conventicles and illegal Assem­blies, under colour of Religious Worship are effectually taken away, and people by moderate Penalties obliged to frequent the publick Service of God. Then it would [Page 216]be convenient for the Convocation to hear the Dissenters Objections closely drawn up against the present Constitution of our Church, that if any thing has been admit­ted contrary to the Word of God, as it has been generally understood by the Ca­tholick Church, or any thing contrary to the Laws and Tradition of the universal Church, which we do not yet believe, or any words and expressions which may be better explained, or with some verbal Al­terations, the same thing in substance may be retained, without the like offence, I think it very reasonable these matters should be soberly considered for publick satisfaction, and the grounds of all scruples be taken away. But if nothing will content men without new modelling the Government, casting away the ancient Rites and Usages of the Church, and leaving the circumstan­ces of publick order and decency to the pleasure of every private Humorist, this is not a way to Peace, and prevent Confusi­on, but plainly pulling down the Walls and Bullwarks sooner to let it in.

CHAP. XXIV. Of the Office of the Civil Magistrate concerning Matters of Religion, and the Execution of Penal Laws, not Capital, upon Frequenters of Conven­ticles, and those that neglect the pu­blick Worship of God.

THIS is the point, if any that has stir­red up Mr. B's anger against me, and makes him break out into those passionate words, to say, I spake like one of Reho­boam's Puny Counsellors, and then run in­to a bitter Declamation against the bloody Persecutions of Gardiner, Bonner, &c. as if I had pleaded for the like Cruelties and Barbarities, when Mr. B. cannot but know that I say no more in this matter, than he himself does allow, but only he would have himself excepted, which his reasons and mine will not permit. But because this is a matter which generally is wont to seem most odious, I will set down Dr. O. and Mr. B's own words, concerning the Magistrates power in executing Punish­ments [Page 218]on this account, En. Ch. p. 145. and first Dr. O. says, It is granted that the Magistrate may dispose of many outward concerns of Churches, may impart of his favour to them, or any of them, as he sees cause, may take care that nothing falls out amongst them, that may occasion any publick disturbance—may coerce, restrain and punish, as there is occasion, persons who un­der pretence of Religion, do advance any Forreign interest, opposite or destructive to his Government, the welfare of the Nation, and the truth of Religion, with sundry other things of the like nature. And herein lyes an ample Field wherein the Magistrate may exercise his power, and discharge his duty.

Mr. B. says, Plea for Peace, p. 30. Princes and Rulers may forbid Atheists, Infidels, Hereticks and malignant opposers of necessary truth and Godliness, and all that preach Rebellion and Sedition, that propagate such wicked Doctrine, and may pu­nish them if they do it, and may hinder the incorrigible, and all that provedly and noto­riously are such, whose preaching will do more hurt to men than good, from exercising their Ministry, or preaching in their Jurisdiction or Dominions.

If a Heretick or other intolerable person must set up a Preacher, P. 99. or if any turn Here­tick, the Orthodox Churches are (after due Admonition) to renounce him as unacceptable of their Communion, that he may be shamed [Page 219]and avoided. 5. If yet he continue obstinate, and do more harm than good, the Magi­strate is Ruler, and must restrain him and deny him leave so to preach in his Dominions. So he do it not by Penalties unsuitable to the offence.

I deny not but the Magistrate may mode­rately drive men to hear God's Word, Treatise of Episc. p. 144. and to do the immediate duties of their places. I acknowledge, that Magistrates, P. 192, 193 Parents and Masters may force their Subjects to use those means which tend to make them Christians, as to hear preaching, Conference or Disputa­tions, or to read Convincing Books— 2. Accordingly Magistrates, Parents and Masters, may use the like force with their Sub­jects who are Christians, to cause them to use the foresaid means (of Hearing, Reading and Conference) for the curing of their dan­gerous errors or sinful lives. 3. I doubt not but Magistrates may punish men Corporally for their Crimes, according to the nature of them, and even for the same that the Church hath excommunicated them. If one be ex­communicated for Treason, Murder, Theft, Swearing, Profaning the Lord's day, and Holy things, &c. It followeth not, that the Magistrate may not also meddle with him. 4. And we doubt not but Magistrates may restrain false Teachers from seducing others, and drawing them from God to sin. 5. And [Page 220]the Magistrate may and ought to encourag Ministers in the use of the Church-Keyes, and to preserve them from the violence of wicked men.

Now what have I said any where, or what need I say in this matter, which Dr. O. and Mr. B. do not also maintain, and why do I then speak more like one of Rehoboam's Puny Counsellors than they? only I do not except them because the Law of the Christian Church, nor the necessary conse­quence of their own premises do not except them, and are they only to be lawless and subject to no rules, when all the World beside, are under the power of the Magi­strate, to coerce, restrain and punish them, if they do any thing that may occasion any publick disturbance, or advance any interest, [for though the Dr. O. does put in Forreign interest, yet his words, with sundry other things of the like nature, do also include any Domestick interest,] that is opposite to the welfare of the Nation, the truth of Religion, with sundry other things of the like nature? And then the Doctor does not only say, Herein lyes an ample Field wherein the Ma­gistrate may exercise his power, but also adds, and discharge his duty. And Mr. B. sayes, If persons continue obstinate, and do more harm than good, the Magistrate is Ruler, and must restrain them, and deny them leave, so [Page 221]to preach in his Dominions. So that Ma­gistrates according to Dr. O. and Mr. B. have not only power to coerce, restrain and punish Schismaticks and disturbers of the Peace of the Church, but 'tis their duty so to do: And if it be their duty so to do, then the mischief and all the dan­gerous consequences that follow upon their neglect, will lye upon them, and what a heavy account will the Magistrates have to give, who suffer Hereticks, Schismaticks and Disturbers of the publick Peace, to di­stract and amuse the people, and lead many thousands into Destruction? There­fore it concerns them highly to look about them, and take care on both sides, that they do not hinder God's Faithful and law­ful Pastors from doing their duty, nor yet suffer Hereticks and Schismaticks to seduce and distract their Subjects. Now to grant a Toleration, and to permit Dr. O. and Mr. B. Mr. P. and Mr. K. and a hundred Sects more, to set up themselves, is to cast off all care of Religion, and plainly to neg­lect their duty. That Dr. O. and Mr. B. do not allow, and will acknowledge Socini­ans, Quakers, &c. ought to be punished and restrained, so that the Magistrates must consider and take advice, who are to be allowed, and who are to be restrained and punished. Now what wiser method can [Page 222]Magistrates take than ours have done, without any partiality and favour one way or another, to leave it to the mature and sober debates of the highest Councils of the Kingdom, the Bishops and Clergy in their Convocations and Synods, and the Tem­poral powers in the high Court of Parlia­ment, and then in their Resolutions not to follow new devices, or be singular in their Constitutions, and different from most other Churches and Kingdoms, but to observe the orders and customs which the Laws of the general Councils, the con­stant practice of the Catholick Church, and which ten thousand Clergy-men in our Na­tion approve of, and judge agreeable to the Word of God? And if Dr. O. and Mr. B. shall contrary to this publick Settle­ment both of Church and State, warranted by the constant order of the Catholick Church, the practice of all reformed Churches, and justified by the Non-con­formists themselves till 1660. set up them­selves to preach, I leave it to the common sense of all men that are not blinded with self-interest, whether they do not occasi­on disturbance, and advance an interest opposite and destructive to the Govern­ment, the welfare of the Nation, and the Peace of the Church, and therefore the Magistrates may, and if they will discharge [Page 223]their duty, ought, to coerce, restrain and punish them, as Dr. O. sayes, and must re­strain and deny them leave to preach in their Dominions, as Mr. B. does affirm. And therefore I have been so far from speaking like one of Rehoboam's Puny Counsellors, that any one that shall advise otherwise must be acknowledged one of Jeroboam's Schismatical Counsellors.

Now to satisfie the World how much I have been wronged by Mr. B. in this Sug­gestion, and with what tenderness and Mo­deration I did propose the Execution of Penal Laws against Dissenters, I will set down my words which principally relate to this matter.

Orig. of Plots p. 389. ‘I confess Papists and Presbyterians have under pretence of propagating their Religion, brought great confusion upon the Christian World, and have endeavoured to get Power and Wealth into their hands by such Unchristian methods; therefore their Principles and Practices ought to be suppressed by all wayes that are possi­ble, if ever men hope for Peace amongst Christians. But their Schismatical and Rebellious proceedings are no way to be imputed to the Church, neither will their Cruelties and Excess be any Argument to take away that rational Discipline which [Page 224]Christianity does command to be exer­cised upon Hereticks and Schismaticks, as well as profane persons. The Christian Church did never teach or require that any should be put to death, merely as Hereticks, or that they should be cruelly tormented. But only that they should be hindered from propagating their errors: And by suitable Penalties compelled to hear instru­ction, and consider impartially what is of­fered for their Conviction; neither can Dissenters complain of any cruel usage under the Churches Discipline.’

Again pag. 391. ‘God did endue the Apostles with a more easie way of con­vincing men than we have now; for we must use long Arguments, and make large Discourses to prove what we say, which will need a great deal of time and consideration for men rightly to under­stand; and therefore many out of meer sloth, and to avoid trouble, will run away from the Church; whereas Christ and his Apostles having the power of working Miracles, they could propose what they had to deliver in short, and then work a Miracle to convince their Auditors. Besides the matter that was then in Controversie was more plain and obvious, the opposition being chiefly be­tween Jews and Pagans, against whom [Page 225]the Arguments are most clear and evident; but many of our Controversies, as to the matter of them, are not easie to be ap­prehended by all capacities; and there­fore there is required great seriousness and attention to the right discerning of the truth, especially now, when men have lost all reverence for the Church, and will take nothing upon the Autho­rity of their Superiors; therefore when the generality of mankind are careless and negligent, and do not take such pains, and use such consideration as is needful, rightly to inform themselves, one great end of Government, is to compel men to hear, and attend to such instruction as is neces­sary to bring them to the saving know­ledge of their duty — Pag. 393. It is also farther to be considered, that amongst the Dissenters, in whose behalf a Tolera­tion is desired, there is scarce one of an hundred, that does understand how the points in difference are stated, either by the Church or by those of their own Party; but run on blindly by an implicit belief of their own Teachers, and are more led by Humour than Judgment. Can it be reasonable then, that men should be permitted thus strangely to delude themselves, and to forsake their proper Pa­stors, without so much as hearing or un­derstanding [Page 226]what is required of them? This therefore seems to be a method more rational than any other: That men should in the first place be obliged to give all diligent attention, to understand what is required of them by their lawful Gover­nours, and not without very evident rea­son, follow any private Teachers that give them contrary instruction.’

2. ‘That all Christian Magistrates ought to see, that none be permitted to preach publickly, or hold any Congregations, but such as profess that Faith and Wor­ship which is agreeable to the Catholick Church; for they ought to remove all stumbling-blocks and occasions of error out of the way.’

3. ‘In case many are dissatisfied with the publick established Religion, after they understand what it is; nevertheless, they ought to be punished with reasonable Penalties to make them better consider, and that they may not propose to themselves any Temporal advantage by their Sepa­ration. For 'tis found by experience, that many Papists did go to Church in the times of Cromwel, which afterwards returned to the Church of Rome, when they were not punished for it; and many Fanaticks went to Conventicles while the Indulgence continued, that before lived [Page 227]in all Obedience and Conformity to the Church. But if after all, they still persist in their error, they are not to be put to death, or cruelly tormented. And all such Dissenters ought to rest satisfied with their private Devotions: And by this means all persons may perform their du­ty in their places, and publick Tumults and Disorders will be prevented, and a remedy provided in a good measure a­gainst ignorance and profaneness.’ Now by these words it is evident to all unpre­judiced men, that I say no other than what St. Augustine did in his 48. and 50. Epi­stles, and which all good Christians ought to say in the like case.

CHAP. XXV. The Judgment of the most eminent In­struments of the first Reformati­on concerning the present Controver­sies.

HAving debated the matters in diffe­rence between the Presbyterians and Independants, and the Church of England, upon the Principles of Scripture, Reason, and their own Concessions, I will shew how much they act against the Principles of the chiefest Divines also, that first stood up in Opposition to the Popish Corruptions, and were the great Instruments of settling that Reformation which has been called by the name of the Protestant Religion, though now shamefully pretended as a Cloak to cover over the Rebellions, Heresies, Schisms, and all other extravagancies which the Fa­naticisms of our late times have produced. Now though in the heat of Contention with the Papists, while they oppose their Superstitious, Usages, and abuse of ancient Rites, they do not alwayes express them­selves [Page 229]with such caution as they might have done, neither were so careful many times to distinguish the Pious use which might be made of them, from the intolerable abuse to which they were perverted, yet they have sufficiently declared themselves, that the Government, Constitutions, and Ceremonies of the Church of England, are not only lawful, but pious and profitable for the Christian Church, and peaceably to be submitted to by all Religious Persons in their several Capacities.

And because Mr. B. does so passionately desire us to consider the Writings of the learned Bucer, writ in England and for En­gland, I will begin with him. Buceri Script. Angl. p. 565. ‘These Or­ders of Bishops, Priests and Deacons were perpetual in the Church, and instituted in the beginning by the Holy Ghost—The Churches ordained their Metropolitans in every Province, every one of which was to take care of the Bishops of the Churches of his own Province—But there was no more Authority granted them, over other Bishops or other Churches, than that they should be con­cerned and preside in all Elections and Ordinations of Bishops, but together with the rest of the Bishops of that Pro­vince, with all of them if it were possi­ble, or at least with the nearest, or as [Page 230]many as could be present. — The Judg­ments both concerning Doctrine and Manners, over all Clergy-men and Lay­persons were in every Church in the power of the Bishop and Presbyter of each Church, [The Presbyter in his Pa­rish, and the Bishop in his Diocess.] The Judgments concerning the Bishops, were in the power of the Provincial Council, all the punishments were suspension to­wards those that submit to Pennance, p. 566. and Excommunication towards those that did reject their Pennance.’

And again to the same purpose. p. 581. ‘Since it is our Lord's pleasure, that all his Dis­ciples should mutually embrace and have a care one of another, the Fathers did every where as far as they could, (for all Christians are but one body) appoint, that the Bishops of every Province, should meet together with the Presbyters and Deacons as often as the occasions of the Church did require. [Which is now done at Visitations and Episcopal Synods.] And should inquire into the Doctrine and Discipline of Christ, that they might be administred, and flourish in all Churches; and that they might amend any thing that they found amiss, and might confirm and promote what they knew to be well.’

‘But that these Synods might be right­ly and orderly managed, they would have the Metropolitans, the Bishops of every Metropolis, have the Presidency in calling and moderating them, and there­fore they did lay upon these Metropoli­tans, the charge and care of all the Churches throughout their Province. That if they understood there was any thing that was not well instituted, or done by the Ministers of the Churches, or the people, they should admonish them of it in due time, and if they did not a­mend by their admonition, that they should call a Synod of Bishops to correct it. For nothing of judgment was com­mitted to them, which they could exer­cise by their own Authority over the Churches, which had proper Bishops of their own; for all the judgment over the People and the Clergy, was in the power of the Bishop and the Presbytery,’ [that is respectively] ‘but the Synod did judge the Bishops.’

‘When Bishops were to be ordained in Churches, it was appointed that the Me­tropolitan and all the Bishops of the Pro­vince should meet together at that Church (if it could conveniently be done) and if with some only, not with less than two or three, who were to govern the Election [Page 232]of the Bishop, if it were to be then made, &c. and then at length, to ordain him to the Episcopal Function. All which things were instituted, and did prevail, that there might be a knowledge and mutual care between the Churches and their Mi­nisters, as much as was possible, and to drive away and remove all offences con­cerning Doctrine and Manners, and to uphold, promote, and render the Edifi­cation of Faith, and of a Life worthy the Lord Christ more effectual. So that if any did recede from their office, the rest of the Bishops might provide relief even to the suspension of those that were ob­stinate, and also to the casting them out of their Episcopal charge.’

—And then concluding the order of Government, Page 583. he sayes, ‘But because it is altogether necessary, that all Clergy-men should have their Keepers and Curators, as the Authority and Power of Bishops, and also of Arch-deacons and all others, by what names soever they are called, to whom any Portion of Ruling and Gover­ning the Clergy is committed, is to be restored, so also the vigilance and ani­madversion, that no one in this order be altogether without a guard over him.’

‘But who shall judge among so many Churches, P. 232. of which some follow the Pope of Rome, &c. others do not? I answer,’ sayes he, ‘National and General Coun­cils.’

‘But what if some, by a Schismatical Spirit, do oppose those things which are rightly and piously decreed by a Coun­cil? R. These are to be condemned by the Council as Guilty of Heresie.’ [Or Schism by the same purity of reason, &c.] ‘That they may be avoided by the Saints,’ and then presently after speaking of the Ma­gistrate, he asks this question; ‘Does the care of Religion pertain unto him? R. First of all, for all Power is of God, which they that have received it from the Lord, ought so to Administer it, as to be a fur­therance to those that are good, and a ter­ror to those that are evil.’

And then shewing the great mischiefs that arise from the contempt of Ecclesiasti­cal Authority, he sayes, P. 852. ‘There are many that are simple and understand little, who cannot direct and govern themselves by their own discretion, and we all love our selves too much; so that we cannot rightly know and judge of our own acti­ons, wherefore unless we think well and highly of them whom the Lord has set over us, who should instruct, exhort, ad­monish [Page 234]and chide us in his name, unless we receive their Word and Doctrine, with all fear and trembling, as the Word and Doctrine of the Lord, the obedience of Piety will never have any place in us, neither will it be able to grow up, as we see with our eyes, and dayly find by ex­perience. For where this Authority and observance of the Ministers is not, there we see there will be no true Church, nor appearance of Piety. And so it ought to be, for God will rule altogether by his Ministers as we have demonstrated in the third Chapter. If these be heard, then he is heard, if they be despised, then Christ and his Father are despised.’

And having thus written of the Govern­ment of the Church, upon his Death-bed he did after this manner express himself. Sayes Mr. Car that wrote of his Death. ‘How often have I heard him deploring the Desolation of Germany, P. 874, 875. and that with the most passionate expressions, and look­ing up to Heaven as he prayed to Almigh­ty God, that he would have pity on his own Nation, so that he would not suffer England to fall into the same Vices which brought that destruction upon Germany long before. And that he was afraid, that in the great heat of desire that was in many of knowing God, and [Page 235]reforming the Church, while Discipline was wanting, whereby wicked men were chastised, and order in the Ministry was kept up, their good endeavours could not long make any progress. This he did often say, but then most vehemently, when he did, as it were, like a Pious Fa­ther, embrace this Church of England as a Daughter, in his Arms, and with his last breath commend her to the King's Majesty and all good men, and did wish in our hearing, that what things he had written to the King's Majesty concerning the Discipline of the Church, might find a place and settlement in this flourishing Kingdom, which was without controver­sie a House of God. And that he did hope, if that were done, that no calami­ty, no deformity could happen to this Common-wealth; but if it were not done, God would not be so much appeased with the desire of a few to reform the Church, as he would be provoked by the wickedness and Luxury of many others.’

And herein this Pious man was not mi­staken, but proved a fatal Prophet of our late sad Disasters, for by the giddy zeal of some busie Reformers in Forty one and onward, wherein Discipline was taken away, not only the King and Kingdom were de­stroyed, [Page 236]but the Church has been almost over-whelmed with numberless Schisms and Heresies, and we can never hope, as that Holy man did foresee, to avoid the like confusion while the Authority of the Church, and all Discipline is so shamefully trodden under foot, and despised as it is by our Dissenters.

CHAP. XXVI. Luther's Agreement with our Church, and the Churches that are called after him.

CHAP. XXVII. Melancthon 's Judgment.

NEXT to Luther's, I will set down the Judgment of Melancthon his pious and learned Disciple, who was chosen out to write the Apology in defence of the Au­sperg or Augustane Confession, in the name of the several Princes of Germany and others that assented to it, and extant amongst Lu­ther's Works, written in the year 1538. twenty years after the first Protestation a­gainst the errors of the Roman Church.

CHAP. XXVIII. Calvin 's Judgment.

AFter I have shewn how far the Lu­therans agree with us in these con­troverted points between us and the Dis­senters, I will set down Mr. Calvin's consent likewise against their proceedings.

CHAP. XXIX. The Spiritual and Temporal Interest of the Nobility and Gentry, and all the Trading and wealthy part of the Na­tion.

MR. B. is pleased to conclude his Book, which he calls an Answer to me, with a Scheme of Interests: I shall also end my Defence, with shewing what is the real Interest of all good Christians, and the high­est Temporal Interest of all the Nobility and Gentry, and all the Trading and weal­thy part of the Nation. As to the spiritual Interest, I cannot better set it down than in Mr. B's own words.

The Interest of particular Churches is, Apol. p. 250. Num. 3. their pleasing and glorifying God, by their Ʋnion to Christ and the Church Ʋniversal, by Faith, Love and Obedience; and their Holy Ʋnion between Pastors and People, and of the Peo­ple among themselves.

Now how can they shew their Union to the universal Church, by Faith, Love and Obedience, but by professing her Creeds, [Page 273]observing her Laws and Canons, reveren­cing her ancient Customs and pious Tradi­tions, and keeping up those Rules and Or­ders of Unity which she has prescribed: Therefore the Governours must set forth these things, and require all within their several Charges to conform to them. And what are these Impositions which the Dis­senters complain of, but the pious com­mands of our particular Church, to submit and yield obedience to the Laws and Or­ders of the ancient Church, that they may testifie their Union with her; so that Mr. B. in his calmest thoughts, does acknowledge the true Interest of this Church of England, is to keep to that ancient and Primitive Order, which is already established in our Nation, particularly by obedience also to the Church universal.

The Interest of each particular Christian is, his pleasing and glorifying God, Num. 7. in his holy Ʋnion with Christ, and with his Church universal; and subordinately his holy Ʋnity and Concord with the Ecclesiastical and Civil Society where he liveth.

Here he does farther acknowledge that it is his Interest, and the Interest of all the Non-conformists, in Subordination to the Church universal, and to testifie their Uni­on with her, to live in holy Unity and Con­cord with the Bishop of that Diocess, and [Page 274]Minister of each respective Parish where he liveth, for that is the Ecclesiastical and Civil Society setled by Law in this Nation. So that they must hereupon leave off al [...] separate Meetings, and heartily joyn it Prayers and Sacraments, and all Christian Offices with the Parochial Churches re­spectively; and let them but faithfully keep to this Interest, and our Land will quickly be turned to a Paradise for Peace and Uni­ty. But Mr. B. I fear, will not long hol [...] to this Interest; or if he will, I doubt most of the other Dissenters will not be of h [...] mind. But whether he will stick to it o [...] no, you see he does plainly confess, 'tis you [...] highest Spiritual Interest to glorifie Go [...] in your Union with Christ, and with th [...] Church universal; and subordinately i [...] your holy Unity and Concord with th [...] Church of England, as by Law established and consequently it will be your Temporal Interest, to do your utmost endeavour t [...] promote the settlement of all other Christi­ans in this Nation, in the same holy Unit [...] and Concord; for then you are secure against all disturbances and scruples that can possi­bly arise upon the account of Religion and will quietly enjoy your Honours and Estates, and all other comforts this Nation does afford, and have freedom and oppor­tunity to advance your selves to greater [Page 275]Wealth and Dignity, by honest industry and lawful endeavours, and securely to con­vey down to your posterity what you have or shall lawfully possess.

But as yet we are far from that happy state, and in danger of having, not only our Religion, but our Lives, our Estates, and all destroyed by Papists or other Dis­senters, or both, unless timely care and hearty endeavours are used to suppress Con­venticles, and disabuse the people, and so bring our Nation to holy Unity and Con­cord, in the Ecclesiastical and Civil Society already established amongst us. You may fancy other Interests, or may be wholly taken up with pursuing your particular advantages and designs; but while the Land is thus torn and divided, you can never be secure of enjoying any of these Blessings; for by reason of Indulgences and Relaxa­tion of Penal Laws ever since Forty One, multitudes of people have grown up, that are ignorant and Atheistical, and mind and know little of any Religion at all; and many others that are altogether ignorant of the Principles of true Religion, and withal peevishly Factious and Schismatical, and highly prejudiced against the Government both in Church and State; so that scarce the Twentieth part in many Parishes, and most Corporations, do Religiously frequent [Page 276]the publick Prayers and Sacraments, and live as Christians ought to do, and in many places never so much as hear any instructi­on, or regard what their Ministers say unto them. And yet these men must be Jury­men and Witnesses in all matters that con­cern our Lives and Estates; these men must chuse Parliament men, without whom no Money can be raised, nor Laws made for the necessary defence and support of the Kingdom; and these are men that have Heads and Arms that may be conjured up by Seditious Pamphlets, Factious Sermons, and Lying Reports, to Dethrone and Mur­der their King, take away your Lives and Estates, and bring in Anarchy and Confu­sion into the Nation, as they have formerly done within your Memory. Can you there­fore, if you rationally consider your dan­ger, hope long to enjoy what you have, and sleep secure in your Beds, while Sedi­tious Pamphlets thus fly abroad into every corner, and Seditious Preachers hold vast Meetings, to propagate Schismatical Princi­ples against the setled Government and Re­ligion, and make that the greatest excepti­on against Conformity, that they are obli­ged to renounce that wicked Covenant, and these Rebellious and Common-wealth Principles, by which they destroyed His late Majesty of Blessed Memory, and brought [Page 277]the Kingdom to Desolation for near twenty years? Nay, were not their Insolencies and Rebellious Methods for these two last years, and our imminent dangers in all ap­pearance, the same and greater than those in Forty one? And though as yet, Provi­dence has but shewed us the gulf in which we are like to be swallowed up, and given some respite to prevent these dangers, and the Loyal Church-men have appeared to shew their resolution to stand by the Go­vernment, and demonstrated a possibility of suppressing these Factions and Tumults, yet I do not see any of those men are con­verted, or Seditious Conventicles taken away, or our Churches better filled; nor can we hope the common people will ever entertain founder Principles, while these things are permitted: And 'tis in vain to imagine, that those men that caused the late disturbance are sunk into the ground; yet it must be confest they are at present so discouraged, and the Government has such assurance from the Loyal Party, that 'tis not only possible, but very easie to pre­vent all these dangers, if effectual care be taken to maintain the ancient Religion, and those just Laws, which are so equitable, so wise, and so necessary for the publick Safety, and they he executed with Impartial Ju­stice, against Papists and all other Dissen­ters, [Page 278]not to the utmost rigour, but with such gentleness and moderation, that Con­venticles be taken away, but no body ru­ined and undone, though they feel it un­easie for them not to conform to publick Religion, and be utterly excluded from all hope of future Favours and Indulgen­ces. This method in a short time will un­deceive the poor deluded people, and by means of the sober instruction they will hear in the Church, and the Blessing o [...] God upon such a Pious care of his Worship would secure us from all future Tumults and Rebellions, and settle the Nation in Peace and Unity, which is the highest In­terest of all the Noble and Wealthy part o [...] the Nation.

But suppose we are secure against any Protestant Rebellion, and there is no dan­ger they will be able to breed any distur­bance, (though I do not see but what ha [...] been done may be done again,) yet ou [...] fears of Popery will be allowed to be just and reasonable, and every body is sensible our danger will be great under the Roman Tyranny; now which way do Papists en­deavour to bring about their designs? Ha [...] not a little Discourse called Foxes and Fire­brands, and the first Discoverer of the Plo [...] in his Narrative, with numerable other Evi­dences, made it plain to the World; it is by [Page 279]sowing Principles of Schism and Faction amongst the people, by Preaching in Con­venticles under all shapes and disguises, and alienating mens minds from the publick order of the Church, and any solid Foun­dation of true Religion? and did not Mr. Coleman and the Lord Stafford ac­knowledge before their Death, that they did endeavour to get a Toleration, that by means of our Divisions they might ru­ine the Church of England, to make way for setling their own? And though a To­leration should not presently bring in Po­pery, and there be no danger during the Reign of our most Gracious Soveraign, who has given such repeated promises and assurances of his constant defence of the established Religion, yet we do not know what may happen in future times, the Roy­al Branches being planted abroad in For­reign Countries; neither is the Queen of Spain without a remote possibility of inhe­riting the Imperial Crown of this Realm. And suppose a Monarch of the Spanish Temper and Severity should sway the Brit­ish Scepter, and should find our Nation thus torn and divided, and perhaps the greater part ignorant and Atheistical, and regardless of any Religion; others peevish, humorous and ill natured, but spiteful, Schismatical and disaffected to the publick [Page 280]Worship established amongst us, and very ignorant and ungrounded in any sober Principles, how soon would these men and their Puny Levites, most of whose Learn­ing is a Bible and Concordance gathered into incoherent Phrases, become a prey to the Jesuits and Fryers, who would in whole swarms fly about their Ears, and beset them in every corner, and yield a new Triumph to the Roman Conquerors? It is impossi­ble that such a broken, ignorant and di­stracted people, as ours are at this time, should long hold out the contest against the Learning, setled Order, outward up­pearance of Religious Zeal, which they will then press upon their Consideration, together with the Temporal advantages they will have if they submit, and the ma­ny threats and dangers they will incur, if they obstinately persist in that they call He­resie and Disobedience.

Neither will the Bishops and the learned Clergy, and their truly ancient Catholick and pious Establishment, be able then to secure these men or the Nation; for the Dissenters will not desire their help, but are taught to account them Papists also; and then the Papists having a much easier Game to pursue, will slight and avoid all Contests with them, and prey upon the weak and unsetled people, and by that [Page 281]means will gain strength enough by Force and Violence, without any farther dispute, to trample them under their Feet; and so our Land will be again enslaved to Rome, and all her Corruptions; and the Presby­terians and Independents do open the door, and dispose our people by these Divisions, to let them in.

But if those be thought only remote possibilities, and not much to be feared, yet the growing Arms of France at present are very powerful, and threaten Slavery to this part of the World, and the motions of the Empire and of Spain are very slow to prevent it. Flanders is most already in their Power, and the rest lyes at their Mer­cy. Holland was over-run lately in a Month; and I have been credibly informed, that the City of Amsterdam had made a Golden Bason to present their Keyes in to their Royal Conqueror; and how easily then may they be again reduced to the same necessity, when their Adversaries are far stronger now, than when they made their first Invasion. These things must needs con­cern us and our Trade; and yet by means of the Divisions that are tolerated amongst us, Male-contents are encouraged, and per­haps French and Popish Money does hire Preachers and Pensioners to spend their time in Quarrels about Religion, which [Page 282]should be employed in Consults to establish Truth and Unity, and provide for the pu­blick Safety and Defence.

The only means therefore that is left to preserve our Nation from Destruction, and to secure us from the danger of Popery, is to suppress all Conventicles whatsoever, and by some moderate Penalties, suited to every ones condition, so as not to ruine any body, but to oblige all to hear the so­ber instruction of the Ministers of the Church of England; and then in a short time the Body of the Nation, which are now sloathful and lazy, and mind no Reli­gion, or else strangely perverted and misin­formed, would come to understand the Grounds and Principles of the true ancient, Catholick and Apostolick Religion, which by an uninterrupted Tradition, has been publickly taught in all Ages, confirmed by the general Councils, and now owned and approved of by all setled Societies of Chri­stians; and in all Disputes will hearken to the learned Arguments of the Pious and Orthodox Bishops and Doctors of our Church, against which all the reasoning of the Church of Rome will never be able to appear with any colour, and so they will be in no danger of being seduced to the Roman Church by the busie Priests and Jesuits, if afterwards tolerated to preach amongst them.

Being by this Method provided against having our people seduced by the Papists, which as yet they are in great danger of, upon the least opportunity or encourage­ment; the next thing to be thought of, is to consider how to prevent Violence, that those be not murdered and undone, that cannot be perswaded to submit. Now to secure this His Majesties gracious Pro­mises, to confirm any Bills that were thought necessary to preserve the esta­blished Religion, that did not intrench upon the Succession of the Crown, do make the way very easie, if our People were united amongst themselves, and in the Religion of the Church of England. For Matters may be so ordered, that all Officers, Ecclesiastical, Civil and Military, and all that are employed in Power or Authority of any kind, be Persons both of known Loyalty to the Crown, and yet faithful Sons of the Church, and firm to the established Religion, and the Laws that they act by, may be so explained, in the Favour of those that conform to the publick Worship and the discouragement of all Dissenters, that we must reasonably be secure from any Violence that the Pa­pists can offer to force our Submission. For when all our Bishops and Clergy are under strict Obligations and Oaths, and [Page 284]the People are guided by them; and all Officers, Civil and Military, are firm to the same Interest, and under severe Pe­nalties, if they act any thing to the con­trary. Then what probable danger can there be of any Violence or Disturbance to force us out of our Religion, when all things are thus secured, and the Power of external Execution is generally in the Hands of men of our own Perswasion: Nay, moreover the Prince himself will by his Coronation-Oath be obliged to main­tain the Laws and Liberties of the King­dom thus established. Neither is this an imaginary Fancy of mine, or wild Pro­posal, but actually seen in other Coun­tries; the Elector of Brandenburg himself a strict Calvinist, and most of his Subjects Lutherans, and a late Duke of Zell a Pa­pist, and his Subjects of the Reformed Re­ligion, and yet have lived in all Love and Concord, the Laws of their Country having secured them from any Distur­bance.

The Papists therefore being very well aware of this, take all the wayes they can to distract and unsettle the People, and especially to alienate their minds from the Church of England, and make them in­different to any Religion, that so they may be in a possibility of fixing them in theirs, [Page 285]or at least by degrees to get a Parliament, If ever they have a Prince to their own mind, that may abolish our present Laws, and settle the Popish Religion; and had they but once that hold again, they would leave no Queen Elizabeth behind to restore us to that happy Reformation which now we enjoy.

So that every Conventicle is a Factory here for the Church of Rome, whether they intend it or no; and all those that alienate mens minds from the Church of England, or promote the Relaxation of Laws, to allow men to indulge their own humour, whether it be to be lazy and care­less of any Religion, or else Schismatical, are (whether they design it or no) Agents for the Papists, and do that work which they have been labouring about this Forty years, and plainly dispose People to be in a readiness to embrace Popery, and en­courage their busie Priests and Bigots to contrive Plots to settle their Religion, when they see the Dissenters have set open so fair a door to let it in. Men may overlook and despise these matters how they please, and Dissenters may endeavour all wayes to excuse themselves; but it is demonstra­tively evident to all understanding Per­sons, we shall never be free from Murders, Conspiracies, danger of Popery, and per­petual [Page 286]Fears and Distractions while Con­venticles continue, and men are suffered to withdraw themselves from the publick Religion without any check or controul. And all at last must end in Popery, the Consequence whereof I cannot think upon, but with the greatest Horror and Amaze­ment. God Almighty, for the Honour of the Reformed Religion, and in Mercy to this poor Nation, open the Eyes of all that are concerned, throughly to be sensible, and timely to provide against it, before it be too late, which as yet by the Blessing of God may be easily done, and that without Cruelty, Bloodshed, or any just Complaint.