A short defence of the church and clergy of England wherein some of the common objections against both are answered, and the means of union briefly considered.

A short defence of the church and clergy of England wherein some of the common objections against both are answered, and the means of union briefly considered.

Table of contents

Title page

THE CONTENTS.

SECT. I.

SECT II.

SECT. III.

SECT. IV.

SECT. V.

SECT. VI.

SECT. VII.

SECT. VIII.

SECT. IX.

SECT. X.

SECT. XI.

SECT. XII.

SECT. XIII.

SECT. XIV.

SECT. XV.

SECT. XVI.

SECT. XVII.

SECT. XVIII.

SECT. XIX.

[Page]A SHORT DEFENCE OF THE Church and Clergy OF ENGLAND.

FINIS.

§

§

[Page]

[Page]

A Short DEFENCE OF THE Church and Clergy OF ENGLAND. WHEREIN Some of the common Objections against Both are Answered: AND THE MEANS of ƲNION Briefly Considered.

LONDON, Printed by J. Macock for Walter Kettilby, at the Sign of the Bishops-Head in S. Paul's-Church-Yard, 1681.

THE CONTENTS.

[Page]

[Page]

SECT. 1.The Introduction. pag. 1.

Sect. 2. Of Episcopacy. pag. 6.

Sect. 3. Of Liturgies. pag. 21.

Sect. 4. Of Ecclesiastical Laws. pag. 30.

Objections against the Constitution of the Church.

Sect. 5. Of the choice of Pastors. pag. 40.

Sect. 6. Of want of Discipline. pag. 45.

Sect. 7. Of joining with the purest Church. pag. 47.

Sect. 8. Of Lay-Chancellours pag. 51.

Sect. 9. Of permitting a Plurality of Benefices. pag. 52.

Sect. 10. Objections against the Clergy. pag. 57.

Sect. 11. Of their Ignorance. pag. 58.

[Page] Sect. 12.Of their Debauchery. pag. 61.

Sect. 13. Of their Pride, and Covetousness. pag. 68.

Sect. 14. Of their being Popishly affected. pag. 71.

Sect. 15. Of their Love to Arbitrary Government. pag. 76.

Sect. 16. Of their medling with State Affairs. pag. 80.

Sect 17.Of the great fault they are generally guilty of. pag. 82.

Sect. 18. Of the means of Union. pag. 85.

Of Comprehension. pag. 86.

Of Toleration. pag. 87.

Sect. 19The Conclusion. pag. 90.

SECT. I.

THEY that see only the outside of Affairs, but cannot discover the secret hinges upon which they turn, must needs think it very strange that after all the talk there has been about it, and the apparent necessity that is confessed to be of it, there should be so little done towards a firm and hearty Union of the Protestant Interest. It was hoped at first that when the horrid designs of our Popish Enemies to establish their Religion by the most trayterous and bloody methods, were laid so plainly before us, our common danger should have made us more treatable, and that the fear of being devoured by such a ravenous Monster, might have put an end to the petty contentions amongst our selves. At least one [Page] would have thought that they should have been managed with more moderation, and without any personal and uncharitable reflexions. But instead of this, the established Church and Clergy of England, whose ruine was chiefly aimed at in this hellish Conspiracy, are openly traduced, and publickly assaulted with popular Clamours, as if they did but faintly oppose, if not secretly endeavour to inslave the Nation to the tyranny of Rome. The miscarriages of a few, have been improved to the disparagement of all. Some have come purposely to hear their Sermons, that they might quarrel with them, and catch at every word that could give them any pretence for a cavil. They have been libelled in most of the Pamphlets that come abroad, in this great liberty that the Press has lately taken. Some that would be thought to argue against them with the greatest smartness, have turned the whole controversie into a kind of grinning drollery; and answered the most learned, grave, and serious Writings, with nothing but an empty bravado, and the most scurrilous, and disingenuous contempt. As if our differences, and the sad effects they may still have, were a subject to be plaid with, by an idle trifling Fancy: Or that their Wits were so very rampant, and ungovernable, that they scorned to be checked by the rules of decency, or the severer laws of Conscience. Nay some of the known Professors of Debauchery, men whose Principles are as licentious as their lives, are become zealous Advocates for our dissenting Brethren; and they that are so wonderfully suspicious of the Conformists, do not seem to be at all jealous of these; they applaud, and cry them up, and are willing to intrust them with their greatest concerns: As if they were fit instruments [Page] to promote a Reformation, who make it their chief business to baffle, and laugh at all manner of Religion. I do not wonder that the declared Enemies of God should hate the setled Ministry of his word; nor do I much admire that they that are passionately ingaged in a Cause, should make use of all the assistance they can get to support it. But this appears very strange indeed, that men piously disposed, as I hope many of our dissenting Brethren are, can ever imagine that prophaness can be in earnest when it pretends to favour a purer way of Worship; or that they can have any concern for other mens Consciences, that have no reverence at all for their own. Or if they could be supposed really to intend the advancement of Piety, which is very incredible; yet it can scarce be thought that the Divine Providence would be so pleased with their present officiousness, as to suffer any Religious design to prosper long in such wicked, and unholy hands. Or if they are to be used but for the time, till the established Church be over-thrown, and then laid aside as soon as the business shall be effected: It is dangerous compassing our ends by the help of such Auxiliaries as these are. It has been often known that when foreign forces have been called in to subdue a potent Adversary at home; they have done the work for which they came, and then turned their armes upon them that desired their aid, and made slaves of those that thought to have gained their liberty by that assistance. And I wish that when men of loose and prophane Principles are invited, at least permitted to join their indeavours for the ruine of our Church, it may not give them too fair an occasion to triumph over all, and become the only victorious and prevailing [Page] Party at the last. However this may be; it is manifest enough that the Romish Emissaries have always used the greatest subtilty and diligence to undermine the English Church; and the method which they have constantly pursued, as the most effectual for this end, is to foment the dissentions which their cunning, and our own folly have bred amongst us. But yet I cannot tell how it happens, that when we have the greatest apprehensions of danger from them, we carry on the same project which they had laid; and weaken our selves by our unhappy divisions, just as they desire it should be. That Church which they have envyed the most, is deserted and reproached by those that received their Baptism in it; the several Parties that have separated from it, agree in nothing more than the unanimous outerys they make against it; the noise has been so great and universal, that many that were satisfied with the present Constitution, begin to imagine they cannot be Enemies enough unto Popery, if they continue their friendship to the Church of England. Did I believe there were the least ground for such jealousies as some have entertained, I confess I should be tempted to swim with the stream, and suffer my self to be born down by the tyde of popular opinion. But because I am perswaded, upon the most impartial estimate that I have been able to make, that these suspicions are meerly imaginary; and that they may be imposed upon the credulous, and unwary multitude, to promote some designs▪ we are not yet acquainted with; and that they will certainly serve no other, but Popish purposes in the end: I shall therefore shew, as plainly as I can in this short treatise, That the Constitution of the Church of England is such, [Page] as need not give any matter of offence to the Conscience of any good Christian; I shall then answer the most common and popular Objections that are wont to be made against this Constitution, and the Clergy that conform unto it; and lastly consider the means of Ʋnion that have been hitherto proposed. And in discoursing of these things I shall keep my self, as much as may be, on the defensive side, and strive only to ward off the blows that are made at us, without endeavouring to wound the hand from whence they come. And that I may, if it be possible, avoid giving the least offence, I shall not so much as name the Authors from whence I take the Objections I endeavour to answer, but make choice of such as I have observed to be most usually insisted on of late; and some others which have been spread abroad, to no other end that I can conceive, but to incense the minds of men against us, and raise animosities at such a time, as the most calm and peaceable Counsels would be more seasonable, and of greater advantage to the Protestant Cause. And therefore I do here solemnly profess that I shall not say any thing out of partiality, or any sinister respect whatsoever, or any ill will I ever bore to any of our Non-Conforming brethren, by some of which I have been most particularly obliged, and I love them all as men, and more especially as Christians; But as a compassionate member of a poor despised Church, that has been made the mark of common obloquy and scorn, I shall declare her innocency as publickly as I can, now that I take her to be in so much danger of ruine, from the settled and deliberate malice of Popish Agents, and the inconsiderate heat of other Adversaries; that will dearly repent it, when it is done, if they should ever be so [Page] unfortunate as to succeed in such an attempt.

I cannot have so bad an opinion of all, but that they may see what a Church some of them could wish destroyed, I shall briefly lay open the Principal parts of the Constitution of it, as it consists in Episcopacy, Liturgy, and Ecclesiastical Laws. Of these I shall treat but very briefly, and only to give what satisfaction I can, to those that have not leisure, or skill to peruse those many large and learned discourses that have been formerly, and some very lately written upon these Subjects.

SECT II.

Episcopacy, or the Government of one Bishop over many Presbyters, is a thing so very antient, that it seems to have been propagated in the World by the first Planters of the Christian Religion. That the Apostles had such an authority will not be denyed; and that they communicated the like authority to others, is no less evident in the Examples of Timothy and Titus; and to affirm that this power of theirs, over many Presbyters, was only temporary, and personal, and that it was to cease as soon as the Apostles, and those immediately constituted by them, were dead, is an assertion altogether precarious. For the Scripture makes no mention of it; and there is no reason to imagine that that Government which was once established in the Church, should be afterwards altered, unless it had been declared by them that did establish it, that it was to continue but for such a period of time. And if any, without such a declaration, shall maintain that the Apostolical, and Episcopal power is now wholly ceased; others upon the [Page] same principle may contend that the Presbyterial power is ceased too; and as they say that every Presbyter is become a Bishop, so these will plead that every Christian is to be a Presbyter; though it might not be so at the first institution.

But besides that the Scripture does not acquaint us that this power was ever to cease, the whole current of antiquity runs strongly against it. The oldest and most Authentick writers of the Church do generally acknowledge the Episcopal Authority; and look upon Bishops as the Iren. adv. Haeres. l. 3. c. 3. Cyprian. ad Rogat. Epist. 65. successours of the Apostles in their ordinary power, and Jurisdiction. And sometimes in their disputes with Hereticks, they appeal to the Records that were then extant, to shew how they Iren. lib. 4. c. 63. Tertul. de prascript. c. 32. succeeded one another from the Apostles, down to their own times And this is enough to prove what opinion they had of the Original and continuance of the Episcopal power.

But if we wanted these testimonies, and were not able to derive the succession so high as we can; yet this is confessed by the most zealous, and learned opposers of Episcopal Government, that such Bishops as we contend for, were universally allowed, very soon after the decease of the Apostles. And I do not think that any one can name one Church that had not a Bishop in it, in those first and purest ages of Christianity; and when other corruptions crept in, they were not so great and bold as to attempt the subversion of that truly Primitive Government. And when some in these latter times have endeavoured to contrive another kind of Ecclesiastical order, they seem to have been forced upon it rather out of necessity, than choice. They did not so much prefer their own model before the antient one, but when they could not [Page] have this, they were fain to content themselves with that. They that framed and promoted the Discipline of Geneva the most, have spoken very honourably of the English Episcopacy. And many learned Men that have lived quietly under that Constitution, have thought ours the more desirable; and there have been none, that I know of, beyond the Seas, but that have readily acknowledged that it might at least be allowed: So far have they been from calling it Popish or Anti-Christian; that is a Complement that none but a disobedient Son could bestow upon so good a Mother.

But we need not come so low as these latter ages to seek for Authorities to confirm the Episcopal Jurisdicttion; it was the Government that was always owned and exercised amongst the first Christians. And they were wont to settle their Bishops in places of the greatest confluence, in Cities, whither the people did usually resort, from the neighbouring Villages, and lesser Towns, for the convenience of Trade, and administration of Justice. And because in every Province there was one Capital City, or Metropolis, where the chief Secular Magistrate had his ordinary residence; they had there a Bishop which was first called a Metropolitan, and afterwards an Archbishop; who had an authority over the several Bishops within the whole Province. And in some parts of the Roman Empire there were Bishops that were stiled Patriarchs, who had a certain Superiority over the Metropolitans themselves.

The order that was observed amongst them seems to be this: The inferiour City had a Bishop, who with the assistance of a number of Presbyters under him, had the Ecclesiastical care of the Territory that [Page] belonged to his City; in the chief City was a Metropolitan or Archbishop, and without him there were Can. Apost. 34. Concil. Antioch. Can. 9. some things that were not to be done by the other Bishops; and in some parts there were Patriarchs that had the inspection of divers Provinces. And herein the Ecclesiastical honour followed the Civil; and in those places where the secular Governour had the greatest power, the Authority of the Bishop was increased in some degree proportionable to that.

And this indeed, and not his being the pretended Vicar of Christ, or the successor of S. Peter, is the true reason of all the preheminence that the Bishop of Rome could ever lay claim unto. He was Bishop of the Capital City of the Empire, and upon that account might have the honour of precedency; but was never acknowledged to be the Universal Pastor, that had a power of commanding the whole Catholick Church. He had the same Authority, and no more, within his own Precincts, as other Patriarchs and Metropolitans had in theirs. What ever the Priviledges of the Bishop of Rome were, it is well known that the Bishop of Constantinople had the same conferred upon him, by the decree of several Councils; and the reason that is given for it is this, because it was Concil. Constantinop. can. 3. Chalced. can. 28. Trul. can. 36. new Rome, and an Imperial City as well as the old.

But it is clear that this distinction I have been speaking of is very antient. We find mention of a Patriarch, very probably of Alexandria, in an Apud Flav. Vopisc. in Saturnin. Epistle of the Emperour Adrian; which must be written within about a hundred years after the passion of our Saviour. In the first general Canon. 6. Council at Nice, the power of Metropolitans was confirmed, and then accounted, by the Fathers assembled there, amongst the antient customs of the Church. So that it is evident [Page] what the judgement of Antiquity was in the case of Episcopacy; they did not only allow of the Superiority of Bishops over Presbyters, but gave the Metropolitan some power over the other Bishops; which was very agreeable to the form of Government that was exercised in the time of the Apostles.

Now all the Christians in the World make up but one Catholick Church, and the several portions and subdivisions of that, whether smaller or greater, have the same name, and are called Churches, as the whole is. Thus we may read of the Eastern, Western, or African Church, which did consist of divers Provinces; and of the Church of Hierusalem, Antioch, or Corinth, which were Episcopal, or Metropolitical Churches; and thus every particular assembly of Christians, meeting orderly together for the worship of God, may be called a Church. For in homogeneous bodies where the nature of all the parts is the same, they do properly take the same denomination with the whole; thus every Bucket or drop that is of it, is water, as well as the Ocean. And thus have all Christians spoken of Churches, without any scruple, in all ages. But that there are no Churches but Congregational only, is an opinion which I take to be exceeding modern. And I will endeavour to make it appear, in the instances of Jerusalem and Corinth, that it was otherwise in the most Primitive times.

The Christian Religion, by the blessing of God, spread it self so fast at Jerusalem, that within a short time after the miraculous descent of the holy Ghost we find that Act. 4. 4. many of them which heard the word, believed; and the number of the men was about five thousand. And soon after that Act. 5. 14. Believers were the more [Page] added to the Lord, multitudes both of men and women. And again, Act. 6. 7. the word of God increased; and the number of the Disciples multiplied in Jerusalem greatly; and a great company of the Priests were obedient to the faith. Now if we consider these expressions, and the mighty numbers that were wont to be converted by the Apostles preaching, we may well conceive that by this time they might be augmented from five to ten or twelve thousand, or it may be more. But suppose them not to amount to above seven or eight thousand; which is the least that can be reasonably imagined; these how many soever there were of them, did all make but Act. 8. 1. one Church; but it cannot be thought that they met all in the same place, and that they made but one single Congregation. For if there were no other Preachers there besides them, yet the Apostles were all at Jerusalem at that time; and then one of them must have gathered a Church, but the rest could have none; if it be supposed to have been but one Congregation. But not to insist upon this. If they were but one Congregation, in what place could they possibly meet together for the publick exercise of their Religion? If hated and persecuted as they were, they durst have adventured upon erecting of a building capacious enough for so vast a multitude, they had not yet done it. When they assembled themselves, it was in some private house, and commonly in an upper room; and what beams and rafters were able to bear them? or what Palace had a Hall large enough to contain such huge numbers, as must flock together upon their solemn times of Worship? Or if these difficulties were removed; the unbelieving Jews were their sworn and most implacable enemies, and would not have suffered so many of them [Page] to meet, without the most violent opposition, and setting the whole City in an uproar against them. Or if their malice could, the vigilancy of the Roman Government would never have indured it. They were extreamly jealous of every great and unusual concourse of people; and would be more so in a Nation that had not been very long conquered, and accustomed to the yoke; especially one so stubborn, and rebellious, and hated of all the world, as the Jewish was. And their jealousie would have been increased, when they had found that this was to be a frequent stated meeting, for the exercise of a strange Religion, as the Christian was then accounted. For though they were very indulgent to all their conquests, in allowing them the free use of the old Religion of their Country, they were very fearful and cautious of admitting any new ones. And these considerations being laid together, it seems to me absolutely incredible, that the Church of Jerusalem should consist but of one particular assembly. For when the Christians there were so exceedingly multiplied, why should we not think that they had so much prudence as to part themselves into several Congregations; when it is a thing confessed to be allowable, and sometimes necessary; and there were Apostles, and Teachers ready to instruct and edify them all; and they might do it with so much greater convenience and security.

And that they did so, besides the reasons already alledged, the Text seems to intimate plainly enough. Act. 5. 42. And daily in the Temple, and in every house, that is, from house to house, as the same phrase is Act. 2. 46. [...]. before translated, or in some houses, they ceased not to teach and preach Jesus Christ. They went to the Temple whither [Page] the unconverted Jews did resort, at the hours of prayer, and preached Christ publickly to them there; and at other times they disposed themselves into the private houses of some of them that did believe, and there they farther instructed and confirmed those that had already received the Christian Faith. And besides this there is mention made of their Ibid. breaking Bread from house to house; and if by breaking Bread we are to understand the participation of the holy Eucharist, as I think will not be denyed; then it is clear from hence that they did daily meet in several houses to hear the word Preached, and to pray, and receive the Sacrament of the Lords Supper, and that therefore the Church of Jerusalem had in it at that time divers distinct Congregations; very probably as many as there were Apostles at the least, if no more.

The other instance which I shall give, in those Apostolical times, of a Church that was not meerly Congregational, is that of Corinth. Clement then Bishop of Rome writing to that Church, upon occasion of a great difference that was amongst them▪ begins his Epistle thus: [...]. Clement. Epist. ad C [...]i [...]t [...]. p. 1, The Church of God dwelling in and about Rome, to the Church of God dwelling in and about Corinth. I think the word [...] should be so translated here, to comprehend those that dwelt in the Territory that lay round about it, as well as those that lived within the City itself; because that this Epist. Clem, ad Cor. p. 61. Epistle was written to those that S. Paul wrote his; and he wrote his not only to those that were of the City of Corinth, but to all the Saints 2 Cor. 1. 1. which were in all Achaia; and therefore this of Clement must be written likewise to all the Saints in all Achaia, whereof Corinth was the Metropolis; and these [Page] are made but one Church by him that was personally known to S. Paul, and whom he calls his Phil. 4. 3. fellow-labourer. And this Church being of so great extent, must consist of many Congregations; for he that can believe that there was but one Congregation of Christians in all Achaia, may be perswaded in time that there were no more in all Greece. If either of these instances will hold good, it will sufficiently prove that all Churches in those first times were not Congregational.

I shall now make it farther appear that there were Bishops then that had the rule over many Presbyters; and of this I shall give a few Examples, such as I think may be the most convincing.

I begin with S. James that is called the Gal. 1. 19. Brother of our Lord; his near Kinsman to be sure he was, whatever the particular relation might be. He was not of the number of the twelve Apostles, but yet was preferred by them to be the first Vid. Euseb. lib. 2. c. 1. Hieron. de script. Eccles. Bishop of Jerusalem, as all Ecclesiastical Writers, that mention him, do agree; and there are several passages of Scripture that may serve to confirm their Authority, which otherwise we have no reason to question. For we find him generally residing at Jerusalem, and sometimes with the Brethren, or Elders about him; if there happened any matter of importance to the Church, it was communicated to him. When the Angel had delivered S. Peter out of prison, he bid them to whom he first came go shew these things to James and to the Brethren. Act. 12. 17. When S. Paul was returned to Jerusalem, the very next day after his arrival, he gives him an account of the success of his Ministry among the Gentiles. For he and they that were with him went in unto James, and all the Elders were present. The Elders Act. 21. 18. [Page] or Presbyters were there; but S. Paul went in unto James their Bishop, and applyed himself more particularly to him. In the first Council that ever was held in the Christian Church, concerning the great controversie, as it was then esteemed, of Circumcision and keeping the Law of Moses, after much disputing and debate upon the question, S. Peter stood up and gave his opinion; and when some other matters had been discoursed, S. James at last resumes the argument again, and determines, as it were in a Judiciary manner: [...]. Act. 15. 19. Wherefore my sentence is. Which words are observed to carry more of Authority, than those which S. Peter had used before: And it became S. James so to speak, as being then within his own Diocess. And it is farther taken notice of that S. Paul mentioning Gal. 2. 9. James, Cephas, and John, puts James before the other two, though principal Apostles: because he was speaking of things that were transacted at Jerusalem where James had the Episcopal Jurisdiction. And these probabilities, if they be no more, joyned with the unanimous consent of Antiquity, may convince us that James governed the Church of Jerusalem, as their Bishop; in which there were certainly many Presbyters; and it cannot be doubted but that there were divers Congregations of Believers, which they did severally edify, and confirm in the Christian Faith.

Another example of such a Bishop is Ignatius of Antioch; who is said by some to have been the little Child that our Saviour took up in his arms, and blessed; but though 'tis most likely he was not the Child, yet for his age he might have been; for he was very old when he suffered Martyrdom, which was but about seventy four years after the Death of our Lord. [Page] And he saw our Lord in the Flesh after his Resurrection, as St. Ego vero & post Resurectionem in carne eum vidi. Hieron. de script. Eccles. Jerom translates his words; but certainly he expresses as much [...]. Ignat. Epist. ad Smyrn. assurance of the thing, as if he had seen it with his own eyes. This holy and Apostolical man is accounted the Euseb. lib. 3. cap. 22. second Bishop of Antioch, after S. Peter had left that place; he continued some considerable time there, and then was sent from thence to Rome, to be torn in pieces by wild Beasts. In that long and tedious journey he wrote Epistles to several Churches, and amongst them to three of those to whom S. John had written in the beginning of his Revelation, about twelve years before; and in these he declares the Superiority and power of Bishops over Presbyters so plainly, and urges it so frequently and passionately, that they that will not allow of such a power, have no greater Argument than this to prove that those Epistles are not genuine.

But I think this will not now be denyed, since it has been lately so clearly demonstrated by a Joan. Pea [...]son Episc Cestrens. vindic. Epist. S. Ignat. Reverend Prelate of this Nation, in a most learned, and accurate Treatise written purposely on this Subject. In these Epistles he shews a great concern, and desires their prayers for the Ignat. Epist. ad Ephes. Id. ad Magnes. Church in Syria; and in one place he calls himself the Bishop not of Antioch but of Id. in Epist. ad Roman. Syria. And the particular care that he often expresses of the whole Church of Syria, and the title he takes of being their Bishop, do very probably prove that he was Metropolitan of that Province, whereof Antioch was the chief City; and therefore he cannot be denyed to have had many Presbyters under him, and it may be several Diocesan Bishops, which very probably were then established in so large a Country as that was.

The last example that I shall bring is that of Polycarpus [Page] of Smyrna. He was one that had conversed with Iren. Epist. ad Florin. apud Euseb. lib. 5. c. 20. & in Epist. ad Victor. apud Eus. lib. 5. c. 24. St John, and other Apostles; and as some say was made Bishop of Smyrna by St Tertul. Hieron. John whose scholar he was. But Iren. ubi su-pra. Irenaeus who knew him, and had heard him with great attention, when he discoursed of many things that he had heard from St Johns own mouth, and from others that had seen the Lord; he tells us that he was made [...]. Id adv. Haeres. lib. 3. c. 3. Bishop of Smyrna by the Apostles; and if so, then this Polycarpus must be that Angel of the Church of Smyrna to whom St John writes one of his Epistles in the Revelation; for that Book of holy Scripture was not written till after the death of the other Apostles. And if he were made Bishop by them, for which we have the undoubted testimony of one that knew him; then he must be confessed to have been the Angel of that Church, whom St John does so highly commend. And that he had Authority over many Presbyters, cannot be questioned; because he collected the forementioned Epistles of Ignatius, and amongst the rest that to his own Church of Smyrna, and sent them to the Philippians; in all which this power is most fully, and evidently asserted.

I have made choice of these few Examples, out of many more, because they seem to me to be very clear, and were all of them unquestionably within the times that the Apostles lived; and therefore it may appear from hence, that the Episcopal Government in the Church was a Constitution that was allowed, and established by them.

But if this could not be proved, yet it must be confessed, that soon after it was universally received all over the Christian World; for from about the middle of the second Century, and so downwards, there is not an instance of any Church that had not [Page] a Bishop under whose Government it was. The Churches in the Roman Empire, and those without it did most unanimously agree in this, that they all owned the Episcopal superiority. And this is a very strong argument, that it was a matter of Apostolical institution. For it is not otherwise conceiveable how it could be brought into such general use throughout the whole Catholick Church in so short a time. If any should think that it might be determined in a General Council soon after the decease of the Apostles; this were a good testimony that it were still Apostolical. For else it would never have been decreed by those, some of which in all probability, must have seen, and conversed with some of the Apostles; and who were wont constantly to contend for such things as they had heard from them, and to reject all other, as illegal innovations. But that there was never any such Council seems to be beyond dispute. For it could not be assembled in a time, when the Church was often in a state of persecution, and always looked upon with a jealous eye by the Civil power; which would not have suffered so great a number of Christian Ministers to meet together, without giving them some great disturbance. Or if we should suppose they might have been permitted to meet quietly; yet that they did so, there is not the least mention or intimation in any Ecclesiastical Writer; and it cannot be conceived that they could have been silent in a matter so considerable as this, when they have punctually recorded so many of far less importance.

But if any can be inclined to believe that the Episcopal superiority was a meer usurpation of one Presbyter in a Diocess over the rest, without the [Page] decree of any Council; it is exceeding strange that all the World should be imposed upon about the same time, in the same manner, without ever consulting one with another. And who can imagine that the primitive Bishops, who are acknowledged to have been such pious, mortified, and self-denying men, could be guilty of an ambition to advance themselves above their brethren, contrary to the rule of the Apostles; especially when they were like to get nothing by their aspiring, but to be the first that should burn at a stake in the market-place, or be torn in pieces in the Amphitheater? Or if we could suppose them to have been so wicked, and foolish too; it is not possible that they could have gained this new power, without some considerable opposition. Men are naturally very jealous of any incroachment that can be made upon their Rights. And the Presbyters of those times may well be thought to have had as great a care of preserving their Liberty, as we have now of ours. It is not therefore at all credible, that they should, as it were, with one consent, put their necks quietly under this new invented Yoke, and submit without struggling, to the usurped power of one of their Equals; and that this defection should be so universal, that the antient Parity, if there had been any such, should not keep its possession in one Church in all Christendom. And from hence it seems very plain that the Episcopal Government, that was exercised by the Apostles, and by others in their time, and received in all Churches, must be instituted by them; and they certainly did not act, in a Case of that high concernment to the perpetual peace and order of the Church, without the particular command of our blessed Lord, or the immediate inspiration of the Holy Ghost.

[Page] I have drawn together, in as clear and plain a method as I could, the substance of the Argument that may be made for the Power of the Bishop over many Presbyters. And if to all this, and whatever else may be alledged, it should be thought reply enough to say that the Mystery of iniquity began to work in the 2 Thes. 2. 7. Apostles days; and that therefore we are not to be obliged by any Examples though never so old. If this should be pleaded, as I think it has been sometimes; it may be answered thus: That Episcopacy may be proved upon good grounds out of the Scripture it self; I am sure far better than any other form of Government can pretend unto. But then being explained by the practice of that, and all following Ages, it will put the thing beyond all controversy; if the sacred Text alone should not be clear enough to convince us of it. But if the Mystery of Iniquity should be still insisted on; this can be no prejudice to our Cause; unless it can be proved that such an Episcopacy, as we plead for, is that Mystery of Iniquity, which is spoken of. That it is not, seems to me very evident. Because I cannot think that the Mystery of Iniquity, though it did work very early, should so mightily prevail, that in a very short time there should not be any Church any where, that can be heard of, that was not Governed by the Mystery of Iniquity; if Episcopacy be supposed to be so. Clement, Ignatius, Polycarp and other holy men and Martyrs, that had seen and conversed with some of the Apostles, were all Bishops; and it would be hard, and uncharitable to think that such as they, did not only not oppose, but that they were great managers, and promoters of the Mystery of Iniquity. Nay I do not see, if it should be thus, how Timothy and Titus can be [Page] wholly excused; for that they had an Episcopal power, will be readily confessed, and therefore they must be real Bishops; and though the Apostle bid 2 Tim. 4. 5. Timothy do the work of an Evangelist; that was a thing very consistent with the Episcopal Office, with which they were invested; as it is confirmed to us by the Antients, who had better opportunities than we, of knowing the truth, and who do account them the first Euseb. lib. 3. c. 4. Bishops of their respective Sees, the one of Ephesus, the other of Crete. So that if we will not involve these, and the other most holy men in one common guilt, Episcopacy cannot be that Mystery of Iniquity that began to work so very soon.

It will be granted that the extent of the several Bishopricks might be various, in some places of a wider, and in some of a narrower compass; and the number of Presbyters might be augmented, as the number of Converts did increase. But that one Bishop should have the Authority over many Presbyters, was a thing practised in the Apostolical times; and universally received in the Church: and there is not the least mention to be found, that this was ever to cease, and any other Government, or none, to be established in its room. So that the Church of England is very excuseable, if she still retain the primitive form; and it might be the highest presumption, if no worse, if she should attempt to make any substantial alteration in it.

SECT. III.

The next thing in the Constitution of the Church of England, which is disliked by many, is the Liturgy or usual Form of Prayers prescribed by Authority, as [Page] the ordinary Office of our publick Devotions. But it cannot be esteemed any blemish to the English Reformation, that the use of these has been injoyned, much less should it be accounted as a thing unlawful. Before our Saviours appearance in the flesh, there is no doubt but that set Forms of Prayer were lawfully used in the Jewish Church; some were appointed in the Law, and the whole book of Psalms is nothing else but a Collection of such, composed by David, and other holy men, upon several occasions, and fitted for the publick service of the Temple. Besides these they have other Forms, some of which they pretend to have been made by Esdras, and some they say, as old as Moses. However that be; Prayer being none of those Ceremonies that were to be abolished, but a principal part of that natural worship, which all men owe to Almighty God, it may as well be offered up in a set Form now, as it was then. For that which was once lawful will always continue to be so; unless there be some command forbidding that to us, which was allowed unto them.

I do not find any such prohibition as this in the Gospel; but of so much we are sure that there is a Prayer recommended unto us by our blessed Saviour; in which, it is true, all things are comprized, which it may be necessary at any time for a Christian to ask. But yet we may not therefore think that this is not to be used by us as a Form of Prayer, because it is the most excellent one that was ever made, and may be proposed as the most admirable pattern by which we may direct our selves, and be still furni [...] ed with suitable matter in all our addresses at the throne of Grace. This is no good reason why it should be laid aside, because it is more exact, and perfect [Page] than any other Form. And that our Saviour intended it should be used as such a one, it may appear; in that it consists of several distinct Petitions; and most of these, as it has been observed by learned men, were such as were then familiarly known amongst the Jews, and are still to be found in some of their devotional Books. And this Prayer was delivered to the Disciples at two several times in the same Words; once in the Sermon upon the Mount, and again when they came unto him, and desired Mat. 6. 9. &c. him to teach them to pray, as John had taught his Disciples. And this methinks might be enough to convince Luk. 11. 1. &c. us that it was a Form which they were to use; but to put it out of all question, our blessed Lord expresly commands it: After this manner, or thus therefore pray ye. When he bids them pray thus, and then immediately sets down a certain Form; who can doubt but that he plainly commands them to use that Form? But if it should be possible for any one to conceive that when it is said, Pray thus or after this manner, no more should be implyed, but only that this is to be a pattern to make other prayers by, and that the following Form is not to be used to any other purpose than this: to avoid that, when the same Prayer is repeated by another Evangelist, upon a different occasion, as if the Holy Ghost had designed to prevent this exception, it is not said, thus or after this manner, but only when ye pray, say, Our Father, &c. A command so positive, and absolute, that, if it may be evaded, I do not see but that all the precepts of the Gospel may be cancelled upon the same grounds, that can be pretended for the dissolving the obligation of this. If it should be said to have been no more than a temporary command laid upon the Disciples at that [Page] time; and that it was to indure no longer in force, but till they had attained some higher degrees of perfection, which they had not then arrived unto: It is manifest that this command has no such restriction annexed; and it is exceeding dangerous to make any, where the Scripture has expressed none. For suppose we should allow it but in this instance first, that the command were but temporary; men's extravagant fancies would presently extend it to as many more, as they pleased; and when they began to dislike any command, that seemed to contradict their fond opinions; they would immediately decry it as a thing wherein they were not concerned; that it was only intended as a help to Novices, and beginners, but did not oblige such great proficients, and persons of such mighty attainments, as all bold, and ignorant Enthusiasts are apt to imagine themselves to be. And thus by yielding it in one particular, we should lay the way open to the making void of the whole Gospel. And so it has been known by experience, that some by the natural improvement of this principle, have laid aside the use of Baptism, and the Lord's Supper, and thought themselves above Ordinances, and despised them all, as beggerly Elements. But not to insist upon these inconveniences that would follow; it must be granted that our Saviour gave his Disciples a Form, and commanded them to use it; and what he commanded them, cannot be unlawful for us.

It is plain what opinion the Primitive Christians had of prescribed Forms of prayer; since they were very antiently received in the Church; probably as soon as Christianity it self. But this we are sure of, that [...]. Ma [...]t. Apol. 2. Justin Martyr towards the middle, and T [...]t [...]l. Apo [...]oget. Tertullian about the end of the second Century, do [Page] both of them, in their several Apologies, declare to the heathen Emperors, in divers particulars, what the Christians of those times were wont to pray for in their solemn assemblies. And where the matter of their Prayers was constantly the same, we have no reason to think but that the expressions might be so too. For why should not a Liturgy be altogether as lawful, as a Directory? And if they were ordinarily limited as to the subject of their Prayers, why should we believe that they were always bound to vary the Phrase? If this will not amount to a proof; it is otherwise certain that the use of Liturgies has been very antient, and never, that I know of, excepted against till of late years. For the Lawfulness, and expediency of these, I shall only produce the testimony of Mr Calvin; a man for whom many of our dissenting Brethren have justly entertained a very high esteem: He in that known Epistle of his to the Duke of Somerset, that was Protector here in the minority of King Edward the sixth, delivers his Q [...]od ad [...]orm [...] lam pr [...]cam, & ritu [...] Ecclesiasticerum, valde probo, [...]t illa certa [...]xt [...]t à qua pa [...]o [...]ibus disced [...]e in f [...]ctio [...] s [...] n [...]n li [...]. Calvin. Epist. ad Protect. Angliae. judgement in this manner. As for a Form of Prayers and Ecclesiastical Rites, I do highly approve that there should be a certain one, from which it should not be lawful for the Pastor in his office to depart He gives some reasons for it afterwards. But by this it may be seen, that he did not only allow of it, as a thing that might be done without offence; but that he thought a set Form of publick Prayers so extreamly convenient, that it was very fit to have it strictly injoyned; and that in such a Case no Minister should be permitted to use his own expressions, but keep close to those that should be prescribed. And the practice of all the Reformed Churches beyond the Seas has been agreeable to this opinion; for though some [Page] of them do sometimes leave the Minister to his discretion to sute his Prayer to the particular occasion; yet they have some received Forms from which they do not suffer them to vary. And this indeed has been the custom of all Christendom, some very few places excepted, where another has been but lately introduced; and there being no precise time that can be assigned when this universal custom first began, it is a very strong presumption that it may be a thing of Apostolical institution. But whether that be so, or not, it has been a thing generally submitted unto, and the Lawfulness of it was never controverted in former ages. For how could that be called in question that might be easily justified by the example of our Saviour and his Disciples, and the whole Christian world? Or what could make that unlawful which had been approved by all these; but some subsequent Divine command expresly forbidding it? And I think there is not such a one to be found in all the holy Scripture.

If it should be imagined that it may not be sufficient, that it is not forbidden, but that to make a thing lawful in the worship of God, it is necessary that it should be positively commanded. To this it may be answered; that it seems very clear that that which is no where forbidden, is not contrary to any Law, and therefore may be innocently done; for there can be no sin, nor disobedience where there is not the violation of some Law. And if we should admit of the foregoing assertion, that a positive command is requisite to make the thing Lawful, it would lead us into inextricable difficulties in this Case, and many others that may frequently occur. For if we may suppose that a Form of Prayer is unlawful, [Page] because it is not commanded; then a conceived or Extempore Prayer must be unlawful too, because it is no more commanded than the other; and then all manner of Prayer would be equally unlawful; and this opinion instead of teaching us to Pray better, would absolutely hinder us from Praying at all. But to put this matter out of doubt, our blessed Lord did command the use of a Form in one instance, at the least, as has been shewed; and what he did but once command, can never be unlawful; unless he himself be pleased to make it so, by reversing of his former command; which it does not appear that he ever did.

But it may possibly be thought by some, that a Form is unlawful, because it was prophesied that God would pour out the spirit of Grace, and of Supplications. Zech. 12. 10. This prophecy might have some immediate reference to some extraordinary time, and might be fulfilled, as that of the Prophet Joel was, at the miraculous effusion of the holy Ghost. But if it should have a respect to all ages of Christianity, as I will not deny; yet this spirit of Supplications may be very consistent with praying by a Form. Because it is given us to excite a greater fervency of devotion in us, and not to furnish us with some pretty variety of words. And this may be not unfitly gathered from that passage of St Paul: The spirit also helpeth our infirmities: Rom. 8. 26. for we know not what we should pray for as we ought: but the spirit it self maketh intercession for us with groanings that cannot be uttered. Groanings are inarticulate sounds that do naturally signify the mind to be very deeply affected with something, but they do not particularly declare what it is. And with these the spirit helps our infirmities; the assistances it gives [Page] us are not such as a voluble tongue, and a great fluency of expressions; but certain inward affections, and emotions of the Soul, which it is not in the power of any tongue to express. And these sincere, fervent, and passionate desires may be raised in us by the Spirit, at the repeating of a known Form, as well as in the conceiving of the words of a Prayer.

But others may be ready to say, that those that have the Gift of Prayer, cannot be lawfully hindered of the exercise of such a Gift. If by the Gift of Prayer they understand no more than a faculty of expressing themselves freely upon all occasions they may have to pray; this is but what some may have a natural disposition unto, which may be much improved by art; and others may acquire the same by frequent use, and repeated acts; as all habits are generally produced. And no man will deny but that such a Gift may be restrained, as Authority thinks fit. But if by the Gift of Prayer they mean an extraordinary Gift of the Spirit, by which they have matter and expressions suggested unto them in the performance of that duty: It must first be made appear that they have indeed such a Gift, before the Exercise of it can be proved to be necessary. Or granting that they had this Gift; it is very evident that it might be restrained, for the preventing of 1 Cor. 14. 32. disorder, and great inconveniencies in the Church▪ which might easily arise upon the unlimited Exercise of it. But the moderation of the Church of England may put an end to this dispute; for in Pulpit Prayer some liberty of expression has been generally taken, and seems to be allowed by the Canon; and will not be condemned in any, that know how to make a prudent and sober use of it. And since our prescribed [Page] Form does not exclude all exercise of mens private Gifts, it is not reasonable that the pretence of these Gifts should deprive the Church of the great advantages of such a Form.

What has been sometimes confidently spoken, and as easily believed by credulous men, concerning Praying with the Spirit, I shall not mention; because I think it will not now be insisted on; since it is manifest from the Text, that that phrase imports no 1 Cor. 14. 15, 16. more but only Praying in an unknown tongue; which was a Gift that some had in those first times, but cannot be applyed to our present controversie.

I shall not weigh the conveniencies, and inconveniencies that may be imagined on either hand, though I suppose the advantage might lye on our side. Neither shall I examine the particular exceptions against the Liturgy established amongst us; I do not judge any of them material enough to make us break the peace of the Church for their sakes; or to justifie our living in an open and constant contempt of Authority. But if any thing in it can be made appear to be repugnant to the word of God; I am very sure that the wisdom and piety of our Governours would never rest till it were altered. And therefore having indeavoured to shew that set Forms of [...]ayer may be lawfully used, I think the Church of England cannot be blamed for having injoyned the use of them. I shall add nothing farther here, but only desire those that do approve of the publick way of Worship now received amongst us, that they would be serious and affectionate at their devotions, and very careful that they do not discredit their prof [...]on by a loose and unholy life. For those that canno [...] [Page] yet be perswaded to join with us, I would take leave to advise them, that they would be very cautious how they censure, or despise those that do. And for such as do not altogether like it, but yet can allow themselves to come sometimes to our assemblies; I would earnestly beg them to give God their hearts while they are there; and not sit as if they were wholly unconcerned in the petitions that are putting up, much less to esteem it a piece of Religion to behave themselves irreverently during the time of divine Service.

SECT. IV.

The last thing in the Church of England which I shall mention is concerning Ecclesiastical Laws. By these we understand such Rules and Constitutions as, not being contrary to the word of God, may be made for the better regulating of our external Worship, and the more orderly administration of Discipline, in matters not particularly determined in the Holy Scripture. And in places where the State is not Christian, the Authority of the Church alone is sufficient for the perfect establishment of such Laws; but where Christianity is the received Religion of the Country, they are to be confirmed by the concurrence of the Civil Power, before they can have their full obligation. But it cannot well be questioned, but that there is a Power in the Church of making such Constitutions as these. For the Church is a Society of Christians; and therefore there must be some Authority in it to govern the several members of which it is composed; or else it would be immediately dissolved, and brought to confusion. And if [Page] there be such an Authority, then it may command us in those things that are not forbidden in the Written Word. For these are in themselves indifferent, and may be injoined by Authority, and done by us without any Sin. For our Governors are no more forbidden to command them, than we are to do them; and if they do command them, it cannot be conceived that the command of a Lawful Power should make that Unlawful which was not so before it was commanded.

The Church in all ages has assumed such a Power, and was never that I remember, condemned for the exercise of it. In the famous Council held at Jerusalem, Act. 15. where many of the Apostles were present, three of the four things which they decreed to be observed, were absolutely indifferent, upon the Christian Principles; and were nothing but prudential determinations, which the necessity of the times seemed to require, that they might not give too great a Scandal to the converted Jews, who still retained a mighty veneration for their antient Law; nor hinder others of that Nation from imbracing the Faith, which was then newly published in the World. And if such things were determined by the Apostles, their example may be thought a good plea to justifie those that succeeded them in the Government of the Church, if they do no more, than what must be confessed to have been done by them, in the like cases.

If any should imagine that this power in things indifferent was peculiar unto them, and such a one as was not to be derived upon their successors: It is more, I believe, than can be proved, and we have this strong presumption against it. We know that there [Page] were others besides them concerned in the determinations of that Council; St James that gave the definitive sentence was none of the twelve; and Paul and Barnabas went up to Jerusalem unto the Apostles, Act. 15. 2. and Elders about this question; and upon the result of the debate, they are called The Decrees that Act. 16. 4. were ordained of the Apostles and Elders. The other Elders were to be consulted and gave their voices in the matter of that controversie, as well as the Apostles; so that these Decrees were not made by any Power that was proper, and personally inherent only in them; but by such a one as was common to them with the other Elders; and therefore must be a part of their ordinary Jurisdiction, which was always to continue in the Church. They were indeed divinely inspired; but they cannot be more safely followed, than in those things, in which we know them to have been guided by the Holy Ghost.

Thus I am sure the primitive Christians always understood it. They called Councils, and made Canons, and had several usages which they thought were to be observed, though they were not expresly to be found in the Scripture. And when they injoined any thing of this nature, they did not look upon themselves as guilty of usurping a Power which God had not given them; and the rest which had no suffrages in the Case, willingly obeyed and esteemed themselves bound to submit to their injunctions. And when any controversie happened to arise in such matters, the question was not whether the Church had any such Authority to command; but whether the thing commanded were really indifferent or not. So it was in that famous dispute about the time of keeping of Easter, which caused so much dissention [Page] in the first ages of Christianity; they did not contend against the Power of the Church to determine things indifferent; but both sides supposed themselves to be obliged by an Apostolical tradition, from which they thought it unlawful to depart. But where they judged the matter not to be contrary to some unalterable rule, they never opposed the commands of their Governours.

And the Protestant Churches have been all of the same opinion. They have all made some Ecclesiastical Laws for external order, and discipline, to which they require obedience from all of their own Communion; though these particular Laws are not expressed in the word of God, provided they be not repugnant unto it. And I think our dissenting Brethren themselves do all of them make use of such a Power; and indeed I do not see how it can be otherwise. For they will all severally acknowledge that there must be some Power amongst them to which every person that joins with their Assemblies ought to be subject, in all acts of Discipline; and these not being particularly determined in the Scriptures, must be determined by this Power, or else their Discipline cannot be put into practice. And if it may be thus determined once, it may be so again and again, and so as often as the like cases shall occur; and therefore it may be passed into a Law or Rule by which all matters of the same nature may be constantly decided for the future. And a collection of many such Laws would be so far equivalent to a Book of Canons, that it would contain divers Rules, and determinations of things which the Scripture had not particularly determined. If this be not granted that some such Rules may be established, [Page] then all determinations not made in Scripture, which will be very many, must be left to the discretion of those that have the Church Authority in their hands. And then the only difference, in this matter, betwixt them and us will be this; that we shall be governed by known and standing Laws, and they by an uncertain Arbitrary Power. But since where any Power is allowed, some such determinations must be made, in the one way or the other; it seems clear, that they which do blame the Church of England for admitting Ecclesiastical Laws, do not only condemn the Apostolical practice, and all Churches both antient and modern, but themselves too.

Besides, this Power we are now discoursing of, seems to have so clear a foundation in Scripture, that it cannot well be disputed. The Apostle writing to the Hebrews exhorts them thus, Obey them that have the rule over you, and submit your selves. If they were Heb. 13. 17. bound to obey and submit, then certainly their Guides or Rulers had Authority to command. And if they might command in any thing, without doubt they might do it in things that are not forbidden in the Word of God. For these are not sinful in themselves neither can they be made so, by being injoined by our Superiors, unless obedience must be esteemed a Sin: But how can that be when we are here expresly commanded to obey?

Another place there is which has been always urged to this purpose, and never yet I think received any full and satisfactory answer. Let all things be 1 Cor. 14. 4c. done decently and in order. This is spoken upon occasion of some irregular proceedings there had been in their Religious assemblies at Corinth; and it is laid down as a rule and expedient whereby they might [Page] avoid the like inconveniencies for the future. And that it was to be universally obliging, may appear from the grand reason of it, which we find mentioned a little before in the same chapter: Ibid. [...]. 33. God is not the Author of Confusion but of Peace; and that not in this, or the other particular Church; not for this or that time, but in all Churches of the Saints, in all places, and all ages of the World whatsoever. And then the precept it self is to be extended to all things, whatever they be that are done in the Church, they must be done decently and in order. But it is not any where particularly expressed what is orderly, and decent; and if it may not now, or at any time be determined what is so; then this great Rule, in which all Churches of the Saints are concerned, would be wholly void, and of no effect, as to any use that could possibly be made of it. For though we should acknowledge our selves obliged to do all things decently and in order, as we must; yet, if it should be supposed that we may not presume to determine of this, where the Scripture is silent, as here it is, we could never make any practical application of this Apostolical command to our own circumstances; and so it would be all one unto us, as if we had never received it. But if it may be determined, then it must be done, either by publick Authority, or else according to every mans private judgement: If the former be granted, it is that which we contend for; that Ecclesiastical Laws may be made for the decent and orderly administration of all things in the Church: If the latter be allowed, then every one may determine for himself; and then considering the strange variety of fancies that there are, especially in matters of decency, we should scarce find two it [Page] may be in a thousand that would be brought to agree in the same opinion; and by consequence this general Canon of the Apostles, that was intended for the preservation of good order among Christians, would occasion the most absolute confusion, that can be imagined. And for the avoiding of this, the determining what is decent, and orderly, must be left to our Governours, and it will be our duty to submit, to what they shall injoin, in such matters as these.

I shall name one passage more which may give some farther light and confirmation unto this; it is some chapters before where St Paul tells the Corinthians thus: The rest will I set in order when I come. Here 1 Cor. 11. 34. it is very obvious to be taken notice of, that there were some things to be regulated, which he should leave undecided in this Epistle, but designed to take care about them at his being at Corinth, whither he intended to go the first convenient opportunity. Now these things 'tis very probable he did set in order afterwards, as he had promised to do; but we do not know, either what they were, or in what manner he disposed them; but whatever they were, or however he determined them, thus much may be reasonably gathered from it; that there may some things happen in the Church, which may lawfully be set in order, that are not expresly determined in Scripture. For such are those here mentioned; which if they are any where determined, it must be in the second Epistle to the Corinthians; but there it cannot be; for, besides that it would be difficult to shew the place where it is done, that second Epistle was written not long after the first, before the holy Pen-man of it, had gotten any leisure to come amongst them; [Page] but these cases were reserved till then, when I come. He forbore to write any thing of them, because he intended to decide them, when he should be personally present. But what he did then, we have nothing in the sacred writings that acquaints us; and therefore it seems that some things may be determined, which are not entred into those holy records.

This is a matter that has been always esteemed so very plain, that it was never made a controvesie in former ages. But of late some have been exceeding jealous of it, because, as they conceive, it seems to derogate from the great Protestant Doctrine of the fulness and sufficiency of the Scriptures. If I could see any argument to perswade me that it did so indeed, I should be easily induced to reject it with as much indignation, as any of those that do contend the most zealously against it. But we do readily acknowledge that the Holy Scripture does contain all things necessary Article 6. to Salvation; that nothing is to be received as an article of Faith, that is not there clearly revealed; that nothing is to be imposed as a duty in it self acceptable unto God, which may not be manifestly proved from thence; that nothing is to be accounted an essential part of divine Worship, which is not there expresly commanded. All that we attribute to our Governours is only a Power of determining about Indifferent things, which the word of God has not determined; and these we hold to have no other influence upon our future happiness, or misery, but only as we take obedience to superiours to be our duty, and that we ought not obstinately to oppose them in such things, as we might have innocently done, if they had not been prescribed by their Authority. Where the Scripture has forbidden, [Page] or commanded any thing, as it has whatever is necessary, there all the Powers upon earth are bound to submit: Where the Scripture is silent, as it is in many matters of lesser moment, there we are obliged to comply with the injunctions of a lawful Power. So that the sufficiency of the Scripture may be very consistent with the making of certain Rules for external order and decency.

But some have thought that if we should allow any Power in the Church of imposing such things, we might by degrees have so many of them imposed, as might be extreamly prejudicial to the state of Religion; and that true Piety might be stifled, and buried, as it were, under the rubbish of a huge number of needless Ceremonies. And therefore they think that no such Power ought to be admitted. But all that can be proved by this way of reasoning will amount but to thus much; that such a Power may possibly be abused; but it is not well argued from the abuse of a Power, to the nullity of it. It has been always supposed that Parliaments had a Power of granting mony upon the Subject: But if any should say, they cannot tell but that they may in time grant away their whole Estates, and therefore should conceive that they could not grant any thing at all; such a fond surmize would never be thought to have force enough to deprive them of their undoubted right. But in Church Power, as it is now bounded, there cannot be any just apprehensions of such an excess, as is pretended; for, besides the restraint that common prudence must lay upon those that have the management of it, it is limited on the one hand by the Scripture, that it cannot command any thing contrary unto that; and on the other [Page] by the Civil Authority, whose approbation will be requisite to give a validity to every order of the Church. And here then is a sufficient check to prevent all exorbitancies that can be feared: If any thing be imposed that is not confirmed by the Civil Power, it will not be thought obliging; if any thing be prescribed that is contrary to Scripture, it most not be obeyed.

But if any Constitutions should be made, which are only esteemed Burdensome by reason of their number, but are not otherwise unlawful; the fault will be in those that imposed them, and not in those that submit unto them. This is a thing that has been antiently complained of, but neither those that made the complaint did separate from the Church themselves, nor perswade others to do it, upon that account. For where the Imposition is really Burdensome, they are to be blamed that laid it on; but they that quietly bear it, will make their obedience the more acceptable, by adding patience and humility unto it. But this objection cannot be made in our particular Case; the injunctions of the Church of England are for their nature, innocent, and for their number, not many. And if they should be judged to be unlawfully imposed, because they may be excessively multiplied; I think there is no occasion now for such a fear. However it will be time enough to apply the remedy, when we feel the distemper growing upon us; but it is always dangerous tampering with Physick, when we find our selves in perfect health. Every extravagant jealousie of what may happen hereafter, ought not to shake what is well established at the present. For if the contrary principle should be allowed, it were impossible [Page] for any Church or State in the World, ever to injoy one minutes repose. Our Church then is so far very blameless, that has admitted of a Power of making some Laws for the more orderly conduct of Ecclesiastical affairs, since it is a thing very reasonable in it self, very agreeable to the practice of all ages, and very consonant to the rules of Scripture; from whose fulness it does not detract, neither can the possibility of its being abused make it wholly null.

I have hitherto indeavoured to lay together the summ of what I conceive may not be impertinently urged in defence of the Church of England, as to the three principal parts of her Constitution, Episcopacy, Liturgy, and Ecclesiastical Laws. All which as they are here established, are agreeable to the practice of the best Churches, consonant to the holy Scriptures, and may therefore be conformed unto with a good Conscience.

SECT. V.

I shall now give some answer to several objections that have been made against her, especially those that I have observed to be the most popular, and which have raised the strongest prejudice in the minds of such as do not approve of our present establishment. And these are of two sorts, some that are made against the Constitution it self, and others against the Clergy that conform unto it. I will a little examine a few of either kind.

And for those of the first kind one is, that in our Church the People are denyed the liberty of choosing their own Pastors; to which some of our dissenting [Page] Brethren do conceive that they have always had an inherent Right. And besides an example or two they think they can find in the Scripture, they suppose they have evident testimonies out of Antiquity to confirm this practice of popular Election. And it is true the Peoples approbation has been always thought so far necessary, that when hands were to be laid upon any, for their admission into any sacred function, if they knew them to be of a loose and scandalous conversation, they might object it, and by that means hinder their promotion. And so much is still retained amongst us.

But farther, it will not be denyed but that in some places very antiently the Bishop of the Diocess was chosen or nominated by the people of the City where he commonly resided. But it does not appear that the several Presbyters, that might be appointed to certain Cures equivalent to our Parochial Churches, were ever wont to be chosen by the particular Congregations upon which they did attend. They were appointed by the Bishop, whose office it was to take care of the whole Diocess, and to see that these Presbyters were not negligent in discharging the trust that was reposed in them. They were the Diocesan Bishops that were sometimes chosen by the people; and they that insist stiffly upon this priviledge, must acknowledge the Antiquity of these; or else they must declare themselves to be very partial, whilst they make use of so much of the testimony only, as they think makes for them, in the matter of choice, and reject or overlook the rest, that is clearly against them in the question about such an Episcopacy. But however it cannot be proved that this custom of the peoples choice was ever universally received; [Page] and where it was, it often created such disturbances, that the secular Power was quickly forced to interpose, and nominate the Bishop, for the preservation of the publick Peace. And it was not long before this liberty of choice was wholly laid aside by the Imperial and Canon Laws. Which is a clear proof that whatever it were, it was looked upon then, but as a voluntary concession of their Governours, and not any inherent and unalterable Right. And therefore there can be no necessity, either that it should be set up, where it never was, or restored again, where it has been discontinued for so many ages. And there is no doubt but that if it were generally practised in this nation, it would infalliby produce such animosities, and confusion, that the People would soon grow weary of it themselves, and desire to be devested of such an uneasie Power, and that things might be let alone to run quietly in the old channel.

But because those that have been pleased to use this argument against our Church, are not at all to be prevailed upon by the most pregnant Examples of antient times in other cases, they ought not, if they could, to make any advantage of them in this. Let us see then what grounds they have in the Scripture, for the Peoples choice, which is the only rule by which all sides must confess themselves to be equally bound. And here I cannot tell that there is any positive command that was ever urged, and I know but of two Examples that have been alledged for it; and I will briefly consider them both.

The one is in the Peoples choice of the seven Deacons. Act. 6. 5. And supposing that they had an original Right of choosing these; this will not amount to a [Page] sufficient proof that they had therefore a right of choosing their Pastors. The admitting them to name the persons that were to serve in an inferiour Office, does not imply that they are therefore intrusted with the choice of those that are to be advanced to a greater. And there was particular reason why the Deacons should be chosen by them; they were to be the dispensers of the mony that was collected for the use of the poor; and the people might be incouraged to give more liberally, and all occasion of murmuring for the future might be taken away, when the publick charity was distributed by persons of known integrity, and such as they themselves had chosen. So that this instance does not seem fully to reach the purpose.

I shall therefore inquire into the other. It is where Paul and Barnabas are said to have [...]. Act. 14. 23. Ordained them Elders in every Church. A man would wonder how the Peoples Power of choosing their Pastors should ever be proved from this place. But it is attempted to be done by a Critical observation upon the Greek word, which is here rendered, ordained. For it did first signify a popular way of election, by majority of voices, which was discerned by lifting up of hands. And therefore some have imagined that these Elders were ordained in the Churches by their election and suffrage. But this is more than can be manifestly proved from the word. For though the original signification of it were what I mentioned but now, yet afterwards it began to be used promiscuously, Vid. Hammond. in loc. not. b. for the appointing of any one to an office, whether it were by a popular choice, or by the Authority of a single person. And therefore since this act of Ordination, or appointment to office, [Page] denoted by the Greek word here used, is many times applyed to the Authoritative proceedings of particular men, without any regard to the suffrages of the People; and since it is here attributed to Paul and Barnabas, and not to the multitude of believers; it does not appear from this place, that the whole Community had, or rather it is evident that they had not any hand in the appointment of these Elders. For I do not believe that one passage can be produced out of any good Author, where the Magistrate or other Superiour issaid [...], or thus to ordain, when the choice or appointment of the Officer was in the People, and therefore when Paul and Barnabas are here said to have ordained, if we should suppose that the voices of the multitude are implyed in this expression, it would be an acception of the word for which we have not any example.

But if we should yield that by an unheard of straining of the Phrase here, we might possibly find some little colour for the Peoples choice of their Pastors; it could yet be no more than a favourable concession made unto them upon that occasion. For that the suffrages of the multitude were not always necessary to the constituting of Elders, seems very plain from those words of St Paul: For this cause left I thee in Crete, that thou shouldest set in order Tit. 1. 5. the things that are wanting, and ordain Elders in every City, as I had appointed thee. Here Titus is intrusted with a power of ordaining Elders, and other matters relating to the better regulation of Church affairs. And he was not chosen to this Office by the people, but appointed unto it by St Paul; and when he had thus received this Authority from him, we cannot think that he was to depend upon the People [Page] in the exercise of it. For he alone is commissioned to ordain Elders, without any mention of the suffrages of the multitude. And there cannot be the least shadow of a conjecture framed to the contrary, from the nice consideration of the word: For that which is here translated, [...] Ordain, is not the same with that which is used in the other place; for it signifies plainly to constitute, place, or set up, without any intimation of lifting up of hands, or any way of popular Election whatsoever. So that we have neither precept not Example in the Scripture, for the Peoples right to the choice of their Pastors.

But if it should be still urged against us, that the Church of England is to be condemned for want of such a free choice, as may be always pretended, but, I believe, will never be proved necessary; then to this we do reply, that this freedom of choice is in some sort retained in our Church; for all the Ministers in it are appointed according to the known Laws of this Land; and to these every one of us, by our representatives, have at least virtually given our consent; and a virtual consent in this case, is allowed to be sufficient, by some of the ablest Patrons of the People's right of Election.

SECT. VI.

But it is objected farther that the want of Discipline in our parochial Churches is a very great and unsufferable defect. But there is no cause given for such an exception; for every Minister has the approbation of those that are to be admitted, and is impowered to reject scandalous offenders from the Holy Communion. And these are certainly parts [Page] of Discipline, which, with the other acts of the Ministerial office, shew that there is some order and Government in our parochial Assemblies. If this should not be esteemed enough, because in them we cannot inflict the highest kind of Ecclesiastical censures; we do not conceive that there is any necessity that such a power should be granted unto them, since it is abundantly supplyed by the Authority of the Diocesan, which reaches every particular Church in the whole Jurisdiction. And it would be as unreasonable to think that there is no Discipline in a Parish, because there are some acts of it which cannot be there performed; as it would be for the inhabitants of a village, or hamlet to complain, that they were under no Government, because they had not the Power of life and death amongst themselves; for the defects of the one are made up by the power of the Diocesan Church, and those of the other by that of the Commonwealth, whereof they are respective parts. I do not find that our Saviour or his Apostles have made it necessary that all offences should be finally censured by the sole Power of that Congregation where they were committed. This were to set up an uncontroulable Authority in every private Assembly; and every twenty or thirty men, or it may be fewer, that should be pleased to enter into Covenant together, and call themselves a Church, (as some contend they may) would be ipso facto invested with a Power of determining all matters of Ecclesiastical cognizance without Appeal; which is more than most Papists will allow to the Bishop of Rome. What foundation there is for the erecting such a boundless power I cannot tell; neither can I guess what good use is ever like [Page] to be made of it, if it should be granted; but this I know, that the Church of England, which is a society of Christians imbodied under certain Laws and Governours, cannot be accused for want of Discipline, if she does not permit the full exercise of it in our parochial Churches. For in all Communities every member is influenced and directed by the good Constitution of the whole Body; and what cannot be legally judged in a lower, may be reserved for the decision of a superiour Court.

SECT. VII.

But some are still dissatisfied with the Church of England, because they imagine it is not a pure Church; and if they have an opportunity of joining with another which they can suppose to be purer, they think themselves obliged to do it. For the resolution of this doubt these few things may be considered: What it is that makes a pure Church? Whether the Church of England be such a one? Whether we are always bound to join with that Church which we conceive to be the most pure?

Now that Church questionless may be said to be pure, whose doctrine is consonant to the word of God, where the Sacraments are duly administred, where all the fundamental Articles of our Faith are publickly imbraced, where men are not required to profess, or to do any thing that is contrary to the Rule of the Holy Gospel: Such a Church cannot be denyed to be Pure. For here is not the mixture of any unclean thing, that can taint it with the least imaginable impurity, or impress any blot or stain upon it.

Then that the Church of England is thus pure, it will not be difficult to shew before any impartial [Page] Judge. For what Doctrine does she teach that is not to be found in the Holy Scriptures? What Sacrament does she deprive the people of, either in the whole, or in part? What Article of our Belief is it that she rejects? What is it that is repugnant to the Laws of Christ, which she obliges us either to believe or practise? Does she tell us that the Elements in the Holy Encharist are transubstantiated by a few Syllables pronounced by him that Officiates? Does she teach us to adore Saints, and Images, and to pray for the Dead? Does she cheat the people with forged Miracles, and impose upon their credulity with foppish Legends? Does she kindle an imaginary Purgatory fire in the other world, that she may set up a thriving trade for Indulgences in this? Can she be accused of these corruptions, or a hundred more that might be named? Is not her Doctrine confessed to be pure? And is not her Discipline such at least, as is not forbidden? And if she be sound in both these, I do not discern from what other fountains any Impurity can be derived upon Her. And for what has been commonly excepted concerning the use of some external and Indifferent things, she cannot possibly contract any thing of pollution from these; for if they do not defile Mat. 15. 20. a man, much less will they be able to corrupt a Church.

But though the Church of England should be proved and granted to be a pure Church, yet we are still to inquire, Whether if we can find some other which we esteem to be more pure, we are not bound to join with that? And to this it may be answered; that when a Church is so sar pure that it does not exact the belief, or exercise of any thing that [Page] is unlawful, it is certain that we may safely join with such a Church. And if we were ever admitted members of it; or if we should be bound by the Laws of the Land, where we are subjects, to communicate with it, we must not separate from it upon any pretence of greater purity. For where all things necessary to Salvation are taught, and where nothing contrary to the word is injoyned, that Church is full as pure, as any other can be supposed to be. For the Scriptures must be acknowledged to be the only rule of purity; and then where there is nothing contrary unto them, there is not any thing that ought to be accounted impure. If we should forsake this, and judge of these things by other measures, we must leave them to be determined by every man's particular Fancy. And then one would presently imagine this to be the purest Church, and another that; and as soon as any one began to have the least dislike of any thing in his own Church, he would fall immediately to looking about for one that was purer, and if he chanced to find such a one, it might not be very long before he might be offended with that too, and make inquiry after another, and so this principle instead of bringing him into the purest Church, might at length draw him from the Communion of all the Churches in the World. There have been instances of this; but if there were none, it is very apparent whither this opinion may lead us; and we should be very cautious how we entertain it, since it tends manifestly to the dissolution of all Church Society, and the endless rending, and dividing of the Body of Christ. And to avoid being guilty of this, we must fix our selves upon some firm foundation; which in this case, [Page] can be no other than what has been already intimated; that we esteem nothing impure, but what God has declared to be so. If any Church impose any thing upon us which is contrary to the word of God, as that of Rome does, we must not join with it; but if a Church require nothing repugnant unto that, as ours of England does not, we ought not to separate from it, though we should think that we had discovered another that was more pure. For those that are not satisfied with that degree of Purity in a Church Constitution which is to be found in ours, will scarce ever be contented with any. If that be not pure enough for them, where no unlawful thing is commanded, I do not know where they will find one that is. And if they should go on at such a rate, they may Purisy a Church till they have Reformed it to nothing. Like an unskilful Chymist that will rectifie and refine good Spirits so long, till he have made them so very volatile, and exalted them to that degree, that they evaporate and vanish into air. If we cannot tell where we may safely stop, we may lose the very substance and being of a Church, when we think we are only purging away the dregs. But if it should still be insisted on, that we ought to withdraw from the Communion of a less pure Church, where a purer may be had; then if there should be any Church that holds it unlawful to submit to Authority in matters indifferent, we are obliged by this Rule to forsake it and come over to the Church of England; because this Doctrine is a greater Impurity than any that can be justly charged upon Her.

SECT. VIII.

[Page]

Another exception that lyes against our present establishment is the admission of Lay-Chancellours and Officials to any Jurisdiction in Ecclesiastical concerns. This is a thing that has been often objected, not only by those that dissent from our Church, but by some that are otherwise no enemies unto it. As far as I understand the Case, I shall briefly lay down what I judge may be reasonably pleaded in excuse of this practice. It ought therefore to be considered that as soon as soveraign Princes had imbraced the Christian Religion, out of the great respect which they bore to Churchmen, they bestowed upon them many priviledges, and amongst the rest, they were pleased to intrust them with a power of judging in divers matters, which before did not properly belong to their cognizance. In this Kingdom, Matrimonial and Testamentary Causes especially have been always triable in the Spiritual Court. And for the better dispatch of these affairs, which by the favour of the Prince were committed unto them, the Bishops were allowed to make choice of certain persons skilful in those Laws, to be their assistants in their Judiciary proceedings; and these were antiently called Ecclesiecdici, a Cod. Justin. lib. 1. Tit. [...]. Omnem. and are thought to have been the same with our Chancellours. Now these Chancellours whatever they act, do all by vertue of an Authority delegated to them by the Bishop; and they have not a power of doing any Act that is purely Spiritual; for upon hearing of the Cause, they only give their judgement when an offender ought to be censured according to Law, but the sentence is [Page] always pronounced by an Ecclesiastical person. So that I do not understand why it should be necessary to make so great an alteration in the frame of our antient Constitution, as the removal of these would occasion, since they cannot be looked upon as Invaders but friendly Assistants of the Spiritual Power. That I may not mention what a prejudice it might be to the publick, to give any discouragement to the excellent Profession of the Civil Law, whereof there is such an absolute necessity in Maritime causes, Treaties of commerce, and other negotiations with foreign Princes.

SECT. IX.

I come now to that which I think is the most popular and taking objection that is wont to be made against our Church; and that is the permitting one person to injoy a plurality of Benefices. It is a thing which many do esteem a very great abuse, and that which ought not by any means to be indured. And I confess I am not very forward to attempt the making any Apology for it; I would not zealously defend a custome, where the contrary practice seems to have in it so much Piety, and self-denyal, and care for the Souls of men. But because I believe that it was not retained among us but upon some good and weighty considerations, I shall briefly offer what I conceive, may be said in defence of it; which I shall do by removing the main objections that are ordinarily made against it. It is argued therefore, that for any man to have more Benefices than one is a thing unlawful in it self; that it is a particular wrong to him that supplys the Cure; and that there are other great inconveniences [Page] that do follow upon it. The first of these is the principal objection, and if there may be any reasonable answer made unto that, there will be no great difficulty in the other two.

And I do not see how it can be proved absolutely unlawful that one man should be allowed to hold a plurality of Benefices. The care of Souls is indeed a very great charge; and such a one as ought not to be lightly undertaken; it requires our most serious and deliberate thoughts, our firmest resolutions, and our most earnest prayers for the divine assistance, before we go about it; and when we are in it, the continuance of the same will be still necessary; to which we must then add a diligent application of our minds to the actual Execution of the ministerial office. And this must not be denyed to be a matter of the highest consequence, and concernment; but yet I do not find in the Scripture that the whole care of every man that enters into the Ministery is of necessity to be limited and bound down to one particular Congregation. I need not inquire how long it was before every Diocess began to be divided into distinct Parishes; but it is certain that in the first ages of Christianity things were not presently brought to such a settlement. But the Bishops with their Councils of Presbyters, commonly residing in the Cities, sent some of their number occasionally into the Countries round about, for the farther instruction and confirmation of those that did already believe, and to endeavour the conversion of the rest that were yet in the State of Paganism and Infidelity. Now while the condition of the Church was such, it is not unlikely but that the same Presbyter might at divers times perform the offices of his function in [Page] several Christian assemblies, and have the charge of them committed unto him. There is nothing in this repugnant to any Rule that I know of; but this is undenyable that before there were any Parishes formed, there could not be any fixed Parochial Cures. These were invented by the prudence of after times, and are of singular use for the more orderly Government of the Church. But as these distributions were at first made and confirmed by the Civil and Ecclesiastical Laws, so the manner how the care of them should be managed may be determined by the same. And seeing that our Laws do allow some persons, duly qualified, to undertake two of these Cures, in one of which he is obliged ordinarily to reside, and to settle an able Curate in the other, and to preach there himself thirteen times every year; and seeing that all the Spiritual necessities of the Church may be thus provided for, in as good a manner as they can be any other way; I cannot tell that there is any thing in the word of God that will condemn such a practice. Neither do I understand why it may not be as well permitted, as one Church where there is a Chappel of ease, or, it may be, more annexed unto it.

And if it be not otherwise unlawful, there cannot be any wrong or injustice done by it unto him that supplies the Cure. It is very speciously urged that he that does the work, ought of right to have the wages; and that therefore he that undertakes and discharges the office, has a just title to all the Tythes, and emoluments of the whole Benesice. And it is so far true indeed that he may lay his claim to a competent salary, such a one as may be a comfortable subsistance for him; and to make too strait [Page] an allowance in such a Case, is one of the worst kinds of oppression; but when that is done, the legal Incumbent may, without any injustice, retain the overplus of the profits for his own use. For the Gospel requires no more but in the general that every Minister should have a maintenance; but it does not allot every man his certain proportion, that is left to be determined either by private agreement, or by the municipal Laws of the Land. And if these Laws may, without any injury, assign the far greater part of the Tythes to a secular person, that takes no care at all of the Cure, as the case is in most Impropriations; then they may, on the same terms confer them upon a Churchman: And therefore much more if he shall be obliged to see the Cure constantly supplyed, and sometimes personally to attend it himself.

But though it should be neither unlawful nor injurious, yet it may be conceived that there are such great Inconveniences that will follow upon the intrusting of the same man with more Benefices than one, that it ought not to be suffered in the Church. The only Inconvenience here, that I can call to mind, is what has been often alledged, that upon this occasion many Cures come to be exceedingly neglected, and none, or else but weak, or scandalous persons put into them. But this I know is carefully provided against in many places; and where it is not, it is a great fault, and ought to be punished by publick Authority. But the original of this miscarriage lyes in the admission of some unqualified persons into holy Orders, which I hope the conscientious care of our Governours has, and will be very diligent to prevent. But where any such have crept in unawares, [Page] they ought to be discovered, and censured, as they deserve. Till then, it is most likely that they may be soonest reformed, when they are under the inspection of a more prudent and sober man. For he that will not be orderly in anothers Cure, will be apt to give more offence in one of his own. He that will not be induced to behave himself soberly and diligently in a place that he holds at discretion, and from whence be may be so easily removed; would be more regardless of his actions, if he should be legally possessed of a Benefice in his own right, out of which he could not be ejected, but with far greater difficulty. So that this inconvenience will be more probably avoided where pluralities are allowed, than where they are not.

Nay the permitting of this may have other considerable advantages in it. For by this means many of the younger sort, after their Ordination, being for a while under the direction of some graver Divine, might be trained up and exercised, and in many respects better fitted for the full discharge of a parochial Cure, than they could be, if they should come into it, before they had gained some competent experience. And on the other side it might be an incouragement to men of greater industry, and deserts, to see themselves capable of some present reward by such an addition to their ordinary maintenance. And this seems to have been the prime intention of the Law in the concession of this favour; and thus it is often applyed; and where it happens to be otherwise, it is an errour that must not be charged upon the Constitution. But if there be any that receive the benefit of it, who instead of being quickened by it to more diligence, do make it an occasion of idleness [Page] and sloth, and grosly neglect both, or either of their Cures; it is a direct contradiction of the design of this Indulgence, and they are a sort of Spiritual Droans, that are answerable for it both to God and men. But if a due regard be had to the first intent of it, it seems plain to me, that the admitting a plurality of Benefices, would not prove any inconvenience, but several ways of great advantage to the Church.

SECT. X.

And thus I have confidered some of the principal objections that are commonly made against the Constitution of the Church of England. I shall proceed now to the examination of those that are levelled at the Clergy that conform to that Constitution. For though it be highly unjust to make the Constitution responsible for the miscarriages of all that are in it, since they cannot be wholly prevented, and that the best regulated Societies in the world have been always subject to some personal defects; yet it is very observable that many of those that dissent from us have been very ready to entertain an ill opinion of their Conforming brethren; over credulous to believe, and something too forward to propagate any scandalous rumors that have been spread abroad to their disadvantage. Whether it be that the want of better arguments is to be supplyed by a strong prejudice, industriously raised, and studiously fomented; or that they think a charitable judgement ill bestowed upon those that are not in all things of their own perswasion; or whatever the cause of it may be, the effect is certainly apparent enough. Of late especially the lives and behaviour of the Conformists have been narrowly [Page] scanned; as if there were now some more than ordinary occasion of rendring them odious and contemptible in the eyes of the people. I will not inquire what should be the design of some busie men in striving to undermine the credit of the Clergy at this time: It may be they would have their reputation lessened, because they cannot be induced to blow the coals for the heating those Irons, which some cunning ingineers may have in the fire. But whatever the reason of it is, this is notorious that nothing has been omitted that might make for their disparagement; they have been charged with the blackest crimes, and very often without any distinction of the innocent from the guilty. They are vulgarly accused of Ignorance, Debauchery, Pride, Covetousness, of being Popishlye affected, of a Love to Arbitrary Government, and of Mdling with State affairs. These are the things they are commonly taxed with; most of them qualities very bad in themselves, some of them particularly aggravated by our present circumstances, others very improper for men of their function, and all exactly fitted to expose them to the scorn and displeasure of the multitude. They are indeed heavy accusations, but such as I am confident cannot be proved. I do not say that there are not any of the conforming Clergy that may not be something obnoxious in some of these respects: never any Church was so happy, as to have all its Ministers wholly unexceptionable. But for the generality of ours, I think they are most unjustly traduced; as may be made evident, if we shall examine the particulars of the Charge.

SECT. XI.

The first thing that is objected against them is the [Page] Ignorance and unskilfulness of many of them in the matters of their own Profession. It is true that those that are acted by Enthusiastical principles are exceeding prone to despise us for this; when they have raised their Fancies with strange dreams of rare Discoveries, they are apt to look down upon others with something of contempt. The meanest and most illiterate Artisan, that has but a tincture of this conceit, will be ready to pity the blindness of the most learned adversary, that opposes his follies; and think himself an overmatch for the best studied, and most judicious Divine. But excepting these, that are not to be regarded, the English Clergy have been always very well esteemed for their abilities, by all prudent and sober persons both at home and abroad. And if I am not very much misinformed, there is not a Church beyond the Seas at this time, that can pretend to have a more learned, and accomplished Ministry than Ours is. And if we might have leave to make inquiry what was the state of these affairs before his Majesties happy Restauration (when we were told that all abuses should be reformed) I verily believe that a curious man might have observed as much Ignorance in those days, as he will be able to discover in these. But not to look back on what is past: no unbiassed Judge will ever think that the dissenting Ministers at the present, do generally excel the Conforming Clergy in any point of useful Learning. It will be a very hard matter to shew what it is wherein the Conformists have not acquitted themselves as well as their Brethren. They have been as successful in the study of those Languages and arts, that do prepare men for the knowledge of greater things; They have been no less diligent and serious in searching and indeavouring [Page] to understand and explain the Scriptures; They have applyed themselves as carefully to the reading both of antient, and modern Ecclesiastical Writers, and taken as impartial a view of the state of the Church in all ages; They have used as much industry in examining all the material controversies in Divinity, and their sermons have been as practical, and directed as much to the profit and edification of their Hearers. It must needs be granted that they have been at least as eminent as their Non-Conforming Brethren, in all the several parts of Learning.

There are indeed many amongst them who in respect of the greater attainments of others, may be said to be comparatively Ignorant, But I think very few that are not tolerably qualified for the discharge of their Office. For where there is a charitable, meek and humble disposition, a lower degree of knowledge may be improved to better purpose, than the most profound and deepest skill, when it is attended with a supercilious Pride, and a certain scornful haughtiness of mind. It were heartily to be wished, and publick care ought to be taken about it, that all that enter into holy Orders might be every way sufficiently fitted for that weighty imployment they undertake; but it cannot be expected that they should be equally furnished with abilities for such a work; and where any not so well accomplished, as were to be desired, shall happen to have a Cure committed unto him, he cannot have altogether so bad an influence in the Church of England, as in some other Constitutions. Because here the instruction of the people in the fundamentals of Religion is otherwise provided for, and the whole performance [Page] of Divine Service is not left to the discretion of the Minister. So that his defects, whatever they are, may be better supplyed this way, than can possibly be done, where all depends only upon his personal and present capacity.

But this exception that is taken at our Ignorance is usually most insisted on by those that have the least reason to reproach us with it; and I esteem it rather to be the effect of fondness and partiality to their own men, than a just and equitable censure of Ours. For from whence they may receive their information I cannot tell; but those that attend more constantly at our publick assemblies can assure them, that they shall not often hear so mean a Sermon there, from which, by the grace of God, they may not reap some Spiritual advantage; if they come rightly disposed, ready to be informed or reminded of their Duty; and not, as the fashion of too many is, meerly to sit as judges, while they are at Church, and give their opinion of the Preacher when they come home. But this is but a slight and cavilling objection, and, if we pleased, might be easily retorted upon many of them that are the forwardest to make it.

SECT. XII.

The next is far more considerable; for we are told that great numbers of our Clergy are men of debauched and scandalous lives, which is a thing that the very meanest may freely judge of, and if true, is indeed a very great and real offence. But before I endeavour to give any answer to this, I must needs take notice of a piece of injustice which, if I mistake [Page] not, has been pretty common. Many there are that will be exceeding severe in censuring the least miscarriages of the Clergy, which can overlook grosser faults in other men. Nay some I have heard of that can indulge themselves in riot and intemperance, who will pretend to be mightily scandalized, if they hear of a Minister that may possibly be taxed with the like excess. They seem to imagine that a loose and careless way of living is the unquestionable right of the Lay-man, and if any of us presume to tread in their steps, they grow very angry, as if we invaded their Property, and intended to share with them in their patrimonial estate. They talk as if they believed it lawful for others to behave themselves as they pleased, and that the sobriety of the Clergy were to make an attonement for the sins and licentiousness of all the People. They tell us indeed very truly, that we are to be Examples to the flock; but then 1 Pet. 5. 3. they do not remember that they are to be followers of 1 Cor. 11. 1. us, as we are of Christ. Except the faithful discharge of their particular calling, which is required of others too in their several stations, I cannot tell of any thing that Ministers are bound to, which is not the duty of every other private Christian. It is true that their faults do admit of very great aggravations; but that does only inhance the degree, not alter the nature of the guilt. And these aggravations, it may be, are no greater in them, than they would be in others of eminent place and quality, either Civil or Military, whose vitious lives may have as bad an influence upon the world as theirs. But of this there can be no doubt, that they that do pass such a rigorous sentence upon their failings, and can so easily excuse themselves and others for the same, or [Page] more heynous crimes, do make it appear, that they are no great enemies to the sin, but that they are something displeased at the men.

Gregory Nazianzen reflecting sadly upon the unhappy dissentions of those times, and the want of charity, contempt of the Ministry, and the bold pretences to knowledge, and the Spirit that arose amongst them, complains that things were brought to that pass [...]. Greg. Nazian. Orat. [...]. that all their Piety consisted in nothing else but in condemning the Impiety of others. He acquaints us farther, [...]. &c. Ibid. that they were very busie in hunting after one anothers faults, not to lament, but to upbraid them, not to heal, but to hurt, and that they might salve their own credit by wounding their neighbours; [...]. Ib. and that it was not the Life, but the being friends or enemies that gave men the character of good or bad. These and more such observations were made by that excellent person upon the Christians that were then of different perswasions; and where the like prejudice is conceived, it may incline men to the like censoriousness and partiality in any age. We are often told of the debauchery of Conformists; and it is our great grief that there should be any just cause for such an accusation, and I hope that those that make the complaint will join their hearty endeavours to take away the occasion of it. But let them make a diligent inquiry whether they may not have some such among themselves, and whether there were none of that stamp remaining, after the Church had been purged of so many Centuries of pretended scandalous Ministers? I will not be curious in making such a search; we need not recriminate for the defence of a good Cause; we have been always backward to do this, after many provocations given, and I wish that our Brethren [Page] would forbear such insinuations in their controversial writings. For as the same great Author says, Wicked men do build upon our backs, and what we invent one of [...]. Ibid. mother, they make use of against us all. Those he speaks of were exposed to the hatred and scorn of the Heathens, for vilifying and disparaging one another; and we may be laid open, by the same means, not only to the contempt of the Papists, but of those too that make a mock of all Religion, who are many degrees worse than any Heathens.

But after all the clamours about licentious Clergy-men, it may be likely enough that they that make them may be overhasty and credulous in receiving reports, and not judge with that candour and charity with which we should examine other mens actions. For allowing some exceptions (which I hope considering our numbers will not be many) I do not see but that the Conforming Clergy in the general are of as circumspect sober inoffensive a conversation, as any of their accusers. It will not be adviseable for either side to make comparisons of this nature. But he that knows of any one in Holy Orders, that is really guilty of such vices, as make him scandalous; let him not presently strive to defame him but be careful to pay him the love and respect that is due to the Character he bears, not for his own but for his Lord's sake. St Chrysostome discourses pretty largely to this purpose and for our incouragement to do so he tells us, [...] &c. Chrysost. in [...]. Though the Priest should be a debauched one, God seeing that by reason of the honour thou hast for him, thou dost honour one that is unworthy of it, he himself will give thee a reward.

But this is only a good intimation to others how they should behave themselves towards them, and not [Page] any thing that can palliate or excuse any mans loosness and intemperance. Where any of the Clergy can be convicted of such sins as do openly disparage his calling, let him suffer the severity of the Law to the utmost rigour. And if those Laws that are already in force be too gentle to reclaim him, I could wish that others might be made for the infliction of some greater punishment; provided they were such as might tend effectually to the Reformation of notorious offenders, without exposing the innocent to be continually molested by the vexatious prosecutions of restless and malicious men. If this may be avoided, nothing can be too severe. For there is no greater publick mischief than a scandalous Clergy; it is the highest affront and dishonour to Almighty God, and will certainly prove the inevitable ruine of any Church, where they are suffered to increase.

If these papers should happen to fall into the hands of any one that is conscious to himself of some guilt in that kind, I would beseech him for the sake of his dearest Saviour who died for him, and whose professed Servant he is, that if he have any regard to his own eternal happiness, or any compassion for the wounds of a bleeding Church, he would seriously repent of all his former follies, and endeavour for the future to behave himself answerably to those many obligations that lye upon him to a holy and blameless life. Vid. [...]. Orat. contra Timarch. There was an antient Law at Athens that no man that could be proved guilty of any gross immoralities, should presume to make a speech to the people upon pain of death, though he were the most eloquent and taking Orator in the whole City. That restraint which was thought necessary [Page] by the wisdom of a heathen Republick, would not be unworthy the imitation of a Christian Kingdom; though by this means we might be now and then in danger of losing a very fine harangue. But at least in the Church this prudent caution of theirs deserves to be proposed as an Example for us If it were a Crime amongst them, no less than capital, for men of debauched lives to speak sometimes in publick about secular affairs; what penalty can be severe enough for such profligate wretches, when they shall dare adventure to undertake the constant ministry of the Gospel? If they escape a sentence here, it shall fall the more heavily upon them at the last day; when the Holy Office they have prophaned, and every Sermon they have delivered shall rise up in Judgement against them. What lamentable gashes must they give, what violence must they continually offer to their Consciences, whose unsanctified lives are a direct contradiction to that heavenly Doctrine they profess to teach? How do they mock the Almighty to his very face, that put themselves into his immediate service, and talk much of Repentance, and Mortification, and yet trample upon all God's holy commandments, and go on obstinately in their disobedience, and lye down and wallow in sensuality? How can they preach Christ crucified, that are not afraid to crucifie him to themselves afresh, and put Heb. 6. 6. him to an open shame; that pretend to be his Disciples, and of his family, and do not only most perfidiously betray their Master, but revile him, and spit upon him, and nail him to the Cross, which is more than Judas did. These and the like considerations, if they are not already sunk into perfect Atheism, should make them tremble at the apprehensions [Page] of the divine vengeance, that, unless they amend betimes, will be poured out in the largest measures, upon such impudent and horrible impieties.

I have heard that some of those that are the most obnoxious, have expressed an extraordinary zeal for the Church of England, and inveighed very passionately against the Dissenters. I would advise them hereafter to spare their pains; we do not desire, nor stand in need of their help; their examples drive more away, than their arguments will ever be able to bring back. Such false friends do our cause more hurt than our open enemies; for these only make a breach in our Walls, which has been hitherto sufficiently defended, but they carry the Plague into our bowels that may destroy thousands.

But I hope there are but few of them amongst us; I am sure the infection, God be praised, has not been universal. And for those that have been tainted, after they have repented heartily for the Scandal they have given, let them apply themselves diligently to their studies, and learn to take delight in their imployment; it will be the only way to prevent a relapse. For Idleness and a certain kind of aversation for a man's own business may be generally observed to be one of the most fruitful Parents of debauchery. And for those that may be offended with the lives of any of our Clergy, I would intreat them rather to be sorrowfully affected with their failings, and labour for their amendment, than to behave themselves as if they would insult over us for that which is our greatest trouble, and were glad of any pretence to derive an odium upon us. This I would desire them severally to consider.

SECT. XIII.

[Page]

We are told farther by some, that our Clergy are many of them Proud and Ambitious, of a scornful and fastidious humour. This is a most foolish and hateful quality, and very unbecoming for any man, especially a Christian that serves a Lord that was himself the most stupendious pattern of humility and condescension. But it is most improper of all for those that are the Embassadours of this Lord, that act in their places by his special Commission, that are to advance the interest of his Kingdom, and take care of the meanest of his Subjects, and are bound to despise nothing, but the allurements and vanities of the World. Pride that looks every where very ugly, receives some additional deformities when it is found in them. And I cannot tell but that some of them may deserve to be taxed for it, but I do not believe that they are so many that it should justly reflect upon the whole Order. But there are some faults that men easily fancy, whereever they please to take a dislike. And this is one of those: The inferiour sort when they are angry, will think every one Proud, whose cloaths are a little better than theirs; others will be of the same opinion, if they are not always treated with flattery and submission, and the most servile complyance. And the Clergy may lye under this imputation too, because they may be forced sometimes to vindicate the honour of their Calling, in an age that loves to have it despised; they may be thought to assume too much to themselves, when they will not yield it to be so contemptible, as they would make it, [Page] whose glory and interest it is to lay it low.

But the remedy that is prescribed for this supposed distemper is an excellent good one. It has been imagined by some Projectors, that if the Bishops were reduced to such a mediocrity, as they should be pleased to allow them, and Deans and Chapters Lands, and some other superfluities were taken away, the Clergy then might be humble enough. A very wise and honest contrivance! As if Poverty were a certain cure for Pride; when they themselves can tell that discontent, which may be occasioned by the loss of what they legally possessed, will make men more arrogant, haughty and self-willed, than a very fair Estate, when it is peaceably injoyed. This expedient signifies no more but that there may be some very modest self-denying men that long to be fingering the revenues of the Church. The incouragements that have been left the Clergy by the Piety of former times, are not now so very great, as to be the object of any man's envy; other Professions make far more considerable advantages, which are not so much repined at by some of their neighbours. But whatever they be, they have as good a title in law, and as much property in them, as any other Freeholders have in those Estates they account their own; and the same power that can deprive them of their Ecclesiastical preferments, may devest any man else of his paternal Inheritance. They that have any thing to lose will be very cautious how they shake the foundations upon which the Right to all they have is built. If a Property by Law be disregarded in one instance, it may be quickly extended to as many more as some men's malice or necessities shall have occasion for. Clergy and Lay-Malignants [Page] may be easily jumbled together by an honest confiding Sequestrator. Injustice seldom stops where it begins. Make a cut in the bank of the Thames, and let out the water, and then stand by and perswade it, if you can, to run over none but the Churches Lands. I believe there may be more modern Examples; but I remember in the intended Reformation of Watt Tyler and Jack Straw, they were the same men that resolved to have none but Mendicants Tho. Walsingham Richard. 2. for their Priests, and to dispossess and destroy all other rich and landed men, as well as the Bishops and dignifyed Clergy. Some that could be contented to see these last a little humbled by a retrenchment of their income, do scarce consider whither that Principle does naturally lead them; for if it should be thorowly followed, the best Nobility and Gentry in the Nation, may soon be mated again and overtop'd too, by Coblers and Draymen. But this is a way of bringing down the Pride of the Clergy, that is never like to be approved of by any, but men of desperate fortunes, or very large and plyable Consciences.

There is another thing which the Clergy have been vulgarly charged with; and that is Covetousness; and some that love mony well enough themselves cannot indure to think that a Clergyman should be guilty of such a thriving sin. And indeed if he be, I have nothing to say in his excuse. But it is hard to judge who are really Covetous; unless it be those that will do an unjust action for their own gain; and those that refuse to bestow something of what they have upon the poor. These may be censured by us without breach of charity; but for others we must leave them to the searcher of hearts. But a Clergyman is commonly [Page] esteemed to be Covetous when he will not be tamely cheated of what is apparently his due; to the impoverishment of himself and family, and all that shall succeed him. Other men would be unwilling to be tryed by these measures. I cannot tell what occasion any of the Clergy may have given for these complaints that have been brought against them; but I think I know many of them, that are so far from inriching themselves by unwarrantable means, that they would readily part with whatever they injoy, if the Peace and Unity of the Church might be purchased with all that they have. But I take these two last objections of Pride and Covetousness to be nothing else but spightful words thrown abroad by those that are desirous to revile us upon any pretence; and therefore I do not think them worthy to be farther considered.

SECT. XIV.

I shall proceed now to matters of greater concernment to the publick than these. Of late especially we have been very much alarmed with a mighty noise, of no body knows how many of the Conforming Clergy that are Popishly affected; and we are made to believe that they wait but a fair opportunity to declare themselves openly for the Church of Rome. And besides a great many other pretty names that have been invented, by ingenious men, to distinguish these from the true Protestants, there is one above all that has had the luck to hit the fancy of the better sort of the refined wits. It is that happy expression of Papist in Masquerade: some charitable man or other stumbled upon it, I know [Page] not how; but it has flown about like lightning. It was such a quaint Phrase, and so exactly fit for the purpose, that every body had it in his mouth immediately. And I confess I do not wonder that it took so strangely; it pleases me so, that I can never think of it, but I am ready to smile. Well; but since it is concluded that there must be such things as Papists in Masquerade, it were worth the while to know where they are. Sometimes we are told how many there are in and about the City of London, how many in each University, and other places. Sometimes we hear sad lamentations of the greatness of the danger, because these ambiguous animals cannot be discovered. They are next to invisible; like the Chamelion, they put on the colour of every thing they touch. Sometimes, because it is very hard to discern who these Masqueraders be, some very jealous people suspect us all, and they are half afraid, if the truth were known, that there are scarce any of us, but that do walk in the same disguise. Some of the most shrewd and judicious observers, if they do but meet us in the street, will look so wishtly at us, as if they would see whether we had not something pasted on upon our faces. It is a very pleasant invention this, to pretend to imagine that there are considerable numbers amongst us that appear for the present to be Protestants, but when the time shall serve, they will pluck osf their vizards, and shew what they are. By this device there is hardly any of the Church of England, that can escape being suspected by some or other; and so many well meaning people, of an honest and hearty zeal, may be frighted out of our Communion, by their great fear and hatred of Popery, [Page] for which they are perswaded that divers of us have a secret kindness. And I could not blame them, if there were the least occasion for such a jealousy.

But I do not understand what grounds they have for that surmize, who either do, or else would be thought to believe it. The English Clergy have been always esteemed very sound Protestants; they have still made a very vigorous opposition against the innovations and incroachments of Rome. Many of the most eminent of them suffered Martyrdom in the days of Queen Mary; besore the name of separation was heard amongst us. Many from the beginning of the Reformation down to our own times, have continually incountred the Popish adversaries, with great learning, and answerable success. Since the discovery of the late most horrid Plot, no men have been more forward than they to declare their abhorrency of all the false Doctrines and practices of the Roman Synagogue; and that generally throughout the Nation, as if they had been animated, as I believe they were, by the same Spirit. Insomuch that it was commonly confessed that there was no sort of men in the Kingdom that did exceed them for the worthy discharge of their Duty in that respect. And are not these arguments enough to assure us of their sincerity? And what should be the reason then, that they should come to be suspected for favourers of Popery all of a suddain? I must needs confess I am not able to imagine, if it be not this; that some are very angry with them, because some of them, taking notice how the clouds did seem to drive from several quarters, have been a little afraid, that those tempestuous winds, that were [Page] like to shipwrack Church and State, did not all blow from the same point of the Compass. And some have been most highly provoked by this conjecture; but I hope their impatience does not argue any thing of guilt.

However it be, I am sure the Papists themselves do not take us for their friends, any more than we do them for ours. They have been perpetually bending the main of their force against the Church, as it is now by Law established; they have incouraged our Divisions, and to this end have sent abroad their Emissaries, in divers shapes, to exercise their pretended Gifts in private; and of this we have unquestionable evidence, and examples. So that if there be any Papists indeed, in Masquerade, we may easily know where to find them. They have been very kind to Dissenters, and pleaded very earnestly for their Liberty. It is not many years ago since they used what Interest they had to procure them an Indulgence; and hoped to bring their designs about in that popular way. This has been proved of late by several Witnesses, and confessed by themselves. The Conformists were sensible of it at the first; and have been sufficiently derided, and censured for expressing their zeal against Popery upon that occasion. After this our dissenting Brethren do best understand what incouragement they had to make their applications, as some of them did, to some of the principal men of the Romish faction. It seems to have been either a confidence of some good will they bore to them, or else a sense of the hatred they had for us. I will not undertake to determine which of these it might be; but one of them no doubt it was. But it is very unjust that we should be thought to [Page] be Popishly affected, whom they have indeavoured by all means possible to undermine; when others that have been apparently befriended by them, pass for good unsuspected Protestants.

Besides, there is not any Principle entertained by the Church of England that has the least affinity with any Popish Doctrine. But amongst those that have separated from us, there have been some that have deny'd the King's Supremacy in Ecclesiastical affairs; some that have thought it lawful to depose and murder Soveraign Princes; some that have disavowed the ful ness and sufficiency of the Scriptures, and conceived themselves to be guided by an infallible Spirit; and if they could but learn the art of being handsomly perjured, and take Oaths, not according to the plain intent of the Law by which they are imposed; but with some mental Reservation of their own, I do not see almost what could be desired farther to make up the compleat Mystery of Jesuitism. I do not say, neither do I believe for all this, that they are so much as ordinary Papists, either in or out of Masquerade; but if we should give way to these idle suspicions, we have certainly as much cause to be jealous of them, as they have of us. But we have a manifest argument how frivilous these conceits are; for it is well known that in the late Wars, and before, the cry of Popery was as great, and the Conformists were as confidently accused, as they are now; but when it came to the test, and they were violently ejected out of their livelyhoods, and many of them forced to fly into Popish Countries, there were but very few of them all, and those of no very good Character, that did imbrace the Romish Religion. And what reason is there to suspect [Page] that we should be more inclined that way now, than they were then? But there is no question but the same men that are so ready to believe us Papists, can as easily, when it shall be for their turn, make us Turks, or Jews, or Heathens in Masquerade.

SECT. XV.

Besides this device of Popery, there is another almost as good as that, which has been much talked of. The people have been possessed with strange fears, that the Clergy are mighty friends to Arbitrary Government. For it has been one main Policy of those, whose Projects will never go on smoothly till Conformity be taken away, to charge us home with those things that are the most odious, and the least understood by those that serve to make up the cry. But if any men can be so foolish as to desire to introduce an Arbitrary Authority in the room of one that is directed by Law; the Clergy of all others have the least reason to be fond of it. For they cannot but know themselves to ly the most open and exposed unto it, and that they shall be sure to feel the first and severest lashes of every usurped and tyrannical power. Of which we have too fresh an instance to be wholly forgotten in this age. The only occasion that I can imagine why they should be traduced for this, which is so apparently contrary to their known Interest, is, because they are not so suspicious, as some others would seem to be. But those that are bound, by their profession, and the common rules of Christianity, to entertain the most charitable opinion, that it is possible, for private men, may deserve to be pardoned, [Page] if they cannot be unreasonably jealous of their Prince.

He that were otherwise a stranger to our Affairs, and should casually hear the noise there has been for some time about Arbitrary Government, would be apt to think that either the People were sick of their own happiness, or that his Majesty were resolved to make himself as absolute as the Grand Seignior, or the Great Mogul. For if all the gracious Declarations that have been made, and more than twenty years experience will not convince men of the extravagancy of such a fear, they may be quickly fit for the Hospital of Incurables. Since the year Sixty we have had no Committee-men, and Sequestrators; no compounding for Estates, and decimations after that; no cantonizing of the Land amongst a company of Major Generals: The supreme power has not been invaded by the fag end of a House of Commons; nor snatched from them by a Council of Officers, and tossed from one to another at the pleasure of an unruly rabble of Souldiers. The Crown has not been fixed on the point of the Sword; but all things have gon on in a regular and legal way. And if our own knowledge did not sufficiently assure us of this, we have the testimony of one that has lately written a kind of Politital Dialogue very full of pretty fancyful speculations, who tells us, That as we have as Loyal Subjects as are Plato Rediv. v. [...] p. 18. any where to be found, so we have as gracious and good a Prince. I never, says he, having yet heard that he did, or attempted to do, any the least Act of Arbitrary Power, in any publick concern; nor did ever take, or endeavour to take from any particular person the benefit of the Law. This is honest and plain dealing, and [Page] we have no cause to question the truth of these expressions▪ For if this Author were not a person of known Integrity and a true Protestant, it would yet be too great an absurdity for the English Gentleman to impose so grosly upon the Noble Venetian; and he does not seem so mighty partial to our present form of Government, that he would be guilty of such an indecorum to save the credit of all the Monarchs in Europe. But that is a thing that needs no proof; the moderation and equity of his Majesties Reign is well enough known to all the World.

And why should any one think that he can ever desire to alter the temper of the Government, when it cannot be done without offering a very great violence to his own? But if such an attempt should be made, and succeed too, (which are both very unlikely) it would be a great diminution of the Soveraign Power. For the Prince is the loser, when the Subject is inslaved; and he is in truth far more Absolute that has the hearts of his People at his devotion, than he that treads upon their Backs. And how can it be thought that a good King that has the methods of Governing already laid out by wise and excellent Laws, and that has Authority enough for the securing his own dignity, and the necessary defence of his dominions, should forfeit the affections of his Subjects, and hazard all, by a vain indeavour to overturn the whole frame of the received Establishment, and set up his own will instead of it; when the most unlimited Powers are forced to prescribe some Laws to themselves, and necessitated to govern by certain Rules? It is almost impossible that he that has a legal Right should ever be Arbitrary, [Page] but he that is an Usurper must needs be so. For he that is not supported by the Law, can be maintained by nothing but a standing force.

But after all the stir we have had about it, it might be worth the considering, whether Arbitrary Obedience, be not every whit as dangerous as Arbitrary Government? For my part I look upon them as the same thing; only that one is but just springing up, and the other is come to its full growth. I am sure those that have made the greatest clutter about Liberty, and have been the most backward to Obey, as soon as ever they have gotten any Power into their hands, have commonly proved the most mercyless Tyrants. And all wise men will be very careful that they be not wheedled into slavery, by the threadbare pretences of preserving those Liberties, that are not invaded, and removing of grievances, where there are none. The Government we live under is so excellently tempered, that nothing can be more prudently fitted to the mutual happiness and satisfaction of Prince, and People; unless there should happen a misunderstanding betwixt them, which they that aim at the ruine of both, will be very studious to foment; But they that injoy the benefit of such a Constitution, have all the reason imaginable to be contented. But it is the highest injustice to accuse the Clergy for favouring an unknown Arbitrary Power, when they desire to be always governed by the Laws; and such Laws as have the greatest regard to the Subjects freedom of any in the World.

SECT. XVI.

[Page]

There is one objection more which is sometimes brought out upon special occasions, and that is, when they cannot be prevailed with to join themselves with any number of Malecontents, then the Clergy must be complained of for being overbusy in medling with State Affairs, if they do but dare to speak any thing that may tend to the quieting of mens minds. And if they were indeed something guilty of what they are taxed with, they might hope to escape in a crowd of offenders, who are as little concerned, and yet will be offering at publick Business. This is not so much their peculiar blame, as it is the common fault of the times. Heretofore amongst the wisest nations it was esteemed a matter of some dfficulty to make a compleat Statesmen; it was thought to require a good natural capacity, great industry, diligent observation, and some competent age and experience. But of late these Northern parts have been most wonderfully inspired with Politicks. We have a sort of Statesmen that are shot up, like Mushromes after a thunder-shower; some that never saw twenty yet; and others as good as they, that can scarce write or read: Some that have pickt up all their skill at the Theatre, and the Tavern; and some that have learnt as much at the Plowtail. You can hardly meet with a man that is not able at least to entertain you with the News of the times, and make most notable remarques upon it. Every pert fellow can give his judgement of the whole State of the Kingdom, more readily and confidently a great deal, than those that [Page] have taken some pains to consider it. 'Tis a dullpated Mechanick indeed that can't correct the mistakes of the Council Table, and tell how every thing ought to be ordered, and talk shrewdly about it, whether he understand it, or not. This would have been looked on as a Prodigy amongst the old heavy-headed Senators of Rome: If their City and Country had bred but one of such monstrous parts, we should have had it recorded in Livy, and no doubt there had been sacrifices appointed to avert the Omen. But I do not think that this strange crop of Politicians that is sprung out of the ground in our days, can portend any Ill; unless by degrees they should happen to grow too wise to be governed. But in the mean time the Clergy may be well excused, if they have gotten a spice of the common disease: where it is become Epidemical, it is hard to escape without something of infection,

But for all this, I have not observed that they have been so mighty busy in State Affairs as has been pretended. Many of those that accuse them for this, may be proved more faulty themselves. And if any one will be pleased to take the pains to turn over most of the Sermons that were preached, by another sort of men, in the late Troubles, he will easily perceive that the Pulpits then were far more zealous to stir up the people to rebellion and bloodshed, than they are now to perswade them to peace, and submission to their Governours. And yet this is the main occasion for which many of the Conformists are clamoured against; they are presently branded for medling with matters of State, if they do but teach their hearers to be obedient to Magistrates, and are not furnished with Jesuitical distinctions [Page] to shew in what cases, it may be lawful to take up Arms against the King. They cannot avoid being reviled by some, if upon a Thirtieth of January they declare themselves heartily against the Murder of our late Soveraign. They have been reproached, and assaulted too, for coming to give their voices for some worthy Gentlemen to serve in Parliament; when the Journey-men and Apprentices of very inferiour Trades, have been incouraged to concern themselves in State Affairs of the greatest importance. It is very hard that they should be the only persons that may not quietly injoy the unquestionable priviledges of every free-holder. But the truth is they will not be ingaged on that side that some would have them, and therefore it is convenient that all their actions should be misrepresented; if they could be perswaded to wheel about, and join their indeavours with those that now accuse them, I believe they might meddle with State Affairs, as much as they pleased, without Offence.

SECT. XVII.

I have now examined some of the most vulgar Objections which use to be made against the Conforming Clergy; and some of them are so highly improbable, and very rare, that it would be difficult to prove any particular man concerned in the charge; and where some few offenders may be found, I do not think that their Example has spread its influence so far, that it should justly blemish the reputation of the whole Order. But it might be worth the while to inquire, what is the great fault, that they are generally-guilty of, which has caused them to be so publickly [Page] traduced under several pretences? It is not their Ignorance; of which they may possibly clear themselves as well as others: It is not their Debauched lives; since many of them are known to be of a very blameless and exemplary behaviour: It is not their Covetousness, nor their Pride; for though these are very great sins, yet they are not always easie to be discerned: It is not their being inclined to Popery; against which they have so constantly declared and given all the assurances imaginable, ever since the beginning of the Reformation: It is not any favour they can have for an Arbitrary Power; which must needs be very injurious to them; and which no men have opposed more than they▪ by standing firm to the established Laws: It is not a busie pragmatical humour of intermedling with matters of State, where they have nothing to do; for I am confident any unprejudiced man will confess, that there were never fewer Political Questions debated in the Pulpit. But what can be the reason then, for which they have lien under such strange suspitions, and been so spightfully reviled, especially by those who have never before expressed any thing of zeal upon a Religious account, and whose manner of living and discourse will not suffer them to be admitted into the number of tender Consciences? He that shall consider the matter best will scarce be able to find out any other real cause, but only that the Clergy have a great dislike to all manner of illegal innovations. They judge it unreasonable that the whole Nation should be involved in troubles and confusion for the security of a few discontented men, who cannot think themselves safe, and will never be pleased, till all things be bent to their own [Page] humour; and not very long, if that could be done. They are not inamoured with every fine project, that may be set on foot; neither do they admire those for the wisest of all, that think themselves excellent at new-moulding of States. They suppose the King's Title may be good enough, though they do not know exactly how many Acres of Land may be held sufficient to confer a Right to the Sovereign Power. They take that man to have a huge barren Fancy that is not able to invent a thousand pretty models of an aery Republick in a twelve months time. But after all they believe that we might live as happily, if we pleased, under the Form that is already setled, as in Sr Thomas More's Ʋtopia, or Plato's imaginary Common-wealth. They understand very well that there will be some casual miscarriages in the administration of all humane affairs, but they esteem it more becoming wise men and good Christians, to bear with those we are acquainted with, than to hazard the infinite mischiefs, and inconveniencies of a Change, which it is impossible either to foresee, or prevent. And therefore amongst the great uncertainties and vicissitudes of these earthly concerns, they are verily perswaded that our common safety will be best preserved by a pious dependance upon the Divine Providence; which they are not ashamed to own, though they should be laughed at for it by a few conceited scoffing Politicians. They are satisfied in their Consciences of the Lawfulness of our present Government, both in Church, and State, and hold themselves strictly bound to submit unto it, and make use of the best arguments they can to induce others to a complyance with all the just commands of their Superiours. [Page] And this is all I can tell of, that has opened the mouths of so many against them; this is the most unpardonable crime; and of this, as they have hitherto been, so I hope they will always continue to be guilty.

SECT. XVIII.

Having thus run over, and given some answer▪ as I promised, to many of the popular Objections which have been made against the present Church and Clergy of England; I shall proceed to consider very briefly the Means that have been proposed for the Ʋniting of us, and our dissenting▪ Brethren. This is a very noble and pious design; and he that does not heartily desire, and pray that all the World may become Christians, and that all Christians may be joined in the same holy Communion, wants that Charity▪ that should make him a lively member of the Church, and is the greatest Schismatick; at least he has the seeds of all Schism within him, which will be ready to shew themselves upon any occasion. But there can be none amongst us, that has any sence of Religion, that does not seriously wish and indeavour for a happy Ʋnion and composure of all our Differences; but we have not yet seen the good effect of such a disposition. It may be it is because the methods of procuring it, that have been hitherto propounded, are not fufficient for the attainment of it. Two things especially have been thought upon as the fittest expedients, Comprehension, and Toleration; the one, as our present circumstances are, is not likely to succeed; the other does directly cross the end it pretends to aim at; as will appear if we consider them singly.

[Page] By Comprehension is usually understood some kind of Relaxation to be made by Law, that some things which are the most scrupled being taken away, some of those that now separate from us, may be satisfied, and join themselves to the established Church. This is a thing that has been much discoursed of, and some thing has been attempted in it by men of several perswasions; and it has been variously censured, or approved, as the Parties have been differently affected. And it is confessed that those things that have been appointed meerly for external Order and decency, may be altered when it shall seem good to the same Power, that first injoined them. But then those that have submitted, and subscribed unto it, cannot believe that any such alteration is necessary to be made in our present Constitution; and if it should be made, they are afraid that it would bring but very few Dissenters into the Church; because they that scruple what is already in use, may upon the same grounds except against any thing else that can be prescribed. But yet if the wisdom of our Governours being, as is reasonable, before hand informed what will give satisfaction, should judge it expedient to make any concessions of this nature; I know no man that is not ready to join his hearty prayers that it may succeed, to the putting an end to all our Divisions, and the lasting peace and security of the Protestant Religion. But it is justly feared that this would not produce that happy effect which is so much desired by all good men; because most of those that differ from us seem now to be resolved against all manner of impositions, though it should be of things otherwise never so innocent; and then terms may be altered and inlarged, [Page] if it be thought fit, but whatever is done, they that will be true to this Principle cannot be Comprehended by any thing but their own pleasure.

Some therefore understanding well how ineffectual this is like to prove, have thought the only way to Ʋnite us must be by a Toleration; and that either with some Restrictions, or without. An unlimited Toleration without any Restrictions, is condemned by most that pretend to any degree of sobriety; and if every man, as some have thought, have a natural Right to the choice and exercise of his own way of Worship, then a Toleration must be granted to all; and it cannot be limited without the manifest injury of those that are, or shall be excluded from the benefit of it, by such limitation. But however it be desired, whether limited, or unlimited, (which I think will never be perfectly agreed amongst those that are for it) the Conformists, out of the kindness they have for many well disposed people that may be mislead, would be very much inclined to a Toleration, if besides the other great inconveniencies that would follow, they had not these exceptions against it.

It does not seem to be equal dealing that our Dissenters should lay claim to such an Indulgence, which all sorts of them have most rigorously denyed to others, whereever they have had the Power to do it; and divers of them now will not allow their Children, and Servants that liberty which they expect themselves, in the exercise of their Religion.

And it is observable, that whereas the best Emperours have made the severest Laws against all manner [Page] of Sectaries, Plaris absolutisque decretis ap [...]riri Templa, ari [...]que hostias admoveri, & reparari Deorum st [...]tuit c [...]tum. Ʋtque disposito [...] [...] ef [...]ctum, dissia [...]es C [...]ianor [...]m antis [...]s cum [...] in palati [...]m [...], ut civilibus [...] c [...]nsopitis, qui [...] (que) [...] suae [...]. Qu [...]d [...]gebat [...], ut dissensiones [...], non time [...]t [...] plebem. Am. Marceli [...]. lib. 2▪ 2. Julian the Apostate, the most subtile and bitter enemy that Christianity ever had, was the man that set up this way of toleration. For he sent for the Prelates and some others of the several Sects of Christians, and when they were come into the Palace, he advises them very kindly, as it might seem, to lay aside their differences, and that every one should attend upon his own Religion, and never fear, because no body should hinder any of them of that freedom. Here was as much liberty, and as readily granted as any man could wish; but he did not intend any advantage to Christianity by it: No, he hoped by the licence he gave them to increase their dissentions, that so he might have the less reason to fear their unanimous opposing of his grand Design, which was to restore Paganism, and Idolatry again. This is hinted in some Ecclesiastical Vid. [...]. lib. 5. cap. 5. Historians, but no where so fully laid open, as it is done by Ammianus Marcellinus, who was most likely to know the whole secret of the business; for he had been a Souldier in Julian's Army, and was a Heathen too, though not so great a Zealot as his Master. But by this any one may see that the most implacable, cunning, and dangerous Adversary that the Devil ever raised up to oppose the Gospel of Christ, did of his own accord, devise and procure a Toleration, as the most likely means utterly to destroy the Christian Faith, and to revive a most gross, obsolete, Superstitious, Idolatrous Religion. Which is enough to shew that this fair and plausible invention may be designed for very bad purposes.

[Page] And we have reason to suspect it the more, because is it well known that the Papists have always indeavoured to widen our differences, and when they had been pretty successful in that, they were of late become earnest Sollicitours for the Indulging of Protestant Dissenters; but sure no man will believe that this could proceed from any particular kindness they owed them, more than us. But only they hoped that by this means our Divisions might be easily multiplied, and the Church of England by consequence exceedingly weakened; and then they knew they should have the most promising opportunity of working their ends upon us all. For when this is done, they may freely send abroad their Emissaries in the likeness of Anabaptists, Quakers, Fifth-Monarchy men, or what other shape they please to assume: And when they have broken us into several scattered independant troops, that are not agreed among themselves in what manner to resist the Enemy, they may overcome us with less difficulty, than if we were joined in one regular, intire, well disciplined Body. And that this has been their grand design is not a meer conjecture of ours; we have evidence, and witnesses of it, which cannot be questioned. Therefore many Conformists that take no delight in seeing the Laws severely executed, are yet very apprehensive of the danger of a Toleration; for they are much afraid that if it were once granted, the effect of it would rather be what has been hoped for by the Popish Agents, than what was intended by those, at whose immediate instance it might be procured.

But whatever the issue should be, it is certain it would be any thing sooner than an Ʋnion; for it [Page] would be a plain settlement and incouraging of our divisions by giving them the countenance and protection of the Law. And if such a thing should ever chance to pass into an Act; that when it was done, would only take away the penalty laid upon it by the Civil Power, but could not alter the nature of Separation, The Church of England requires no unlawful terms of Communion, and if the withdrawing from such a Church were a sin before, it will always be so, whatever Statute should be made to allow it. For no humane Authority can dispense with any of the divine commands. So that though it be very desireable, especially at this time, that the whole Protestant Interest should be firmly united, yet this Ʋnion which it is feared will scarce be effected by a Comprehension, will undoubtedly be quite overthrown by a Toleration.

SECT. XIX.

I have now considered the Constitution of our Church; some Objections that are wont to be made against that, and the Clergy; and the means of Ʋ nion that have been thought the most likely to take effect. I have gon over all with as much brevity as I could, and without any expressions that can give any just occasion of distaste; but I have made use of that great plainness, and freedom, that seldom procures a man many friends. But I hope none can be offended, but those that are conscious to themselves of some unwarrantable Designs; and if one chance to hit upon a sore place, men will cry out, and be angry, though you touch them never so gentlely. What mistakes I may have commited, I am ready and willing to correct.

[Page] I think the Church of England to be the best constituted of any in the World, according to the Scriptures, and the pattern of the first and purest times. And if there should be any thing in it that any one could wish amended, it should be born with patience, till it may be corrected, not by the popular clamours of private men, but the deliberate Advice of those in Authority.

The Conforming Clergy, for ought I know, are men generally of good worth and blameless lives; and if there should be any that are not such, they are to be intreated presently to reform, and by their future behaviour to make some satisfaction for the Scandal they have brought upon their Profession. And if they have been something wronged by false reports, it will be their most pious course to make a good use of the most spightful detraction, to be reminded of their Duty by the malice of their Enemies, and to extract an Antidote out of the poyson of Asps that is under their tongues.

And now for a happy Ʋnion, which all Parties pretend to desire, I fear that it can never be had, or that it will not indure long, till men do lay aside all prejudice, and passion, and maintain a kind and charitable inclination one for another; till they have an awful respect for their Superiours, and an humble reverence For Almighty God. But if this were done, it might be hoped that a serious application of the mind to the more weighty Duties of Religion, would in great measure silence the Controversies about indifferent things. The real Piety of the members of it, is the surest foundation of the Churches Peace.

Information about this book

Title statement

A short defence of the church and clergy of England wherein some of the common objections against both are answered, and the means of union briefly considered.

Grove, Robert, 1634-1696.

Edition statement

1681

Publication

Publisher

Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A42270

ID [STC]

Wing G2160

ID [STC]

ESTC R21438

ID [EEBO-CITATION]

12567455

ID [OCLC]

ocm 12567455

ID [VID]

63371

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Early English books online.

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(EEBO-TCP ; phase 1, no. A42270)

Transcribed from: (Early English Books Online ; image set 63371)

Images scanned from microfilm: (Early English books, 1641-1700 ; 961:9)

Source

— A short defence of the church and clergy of England wherein some of the common objections against both are answered, and the means of union briefly considered., Grove, Robert, 1634-1696..

Extent

[4], 91 p.

Printed by J. Macock for Walter Kettilby ...,. London :: 1681.. (Reproduction of original in Union Theological Seminary Library, New York.) (Attributed to Robert Grove. cf. NUC pre-1956.) (Table of contents: p. [3]-[4])

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