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Relating to the
CONTROVERSIES

About the
Book of Common-Prayer,
EPISCOPAL GOVERNMENT,

THE
Power of the Church
In Ordaining RITES and CEREMONIES, &c.
Defended by Scripture, Reason, Antiquity, and the Sentiments of
the Learn'deft Reformers, particularly Mr. John Calvin.

By Mr. Robert Calder Minister of the Gospeli I had always a great Reverence for tbe Bishops of your Church, to whom geje inward Reverence, as well as outward. Respect, and would gladly have served them in settling of the English Church, and my Judgment is, If we may have Juch an Hierarchy, in which the Bishops so excel others, that they refuse not Subjection to Christ, bat would depend upon Him as their only Head, and refer themselves to Him; in which they so preserve Brotherly Communion among themselves, that they are united by morning more than the Truth: In this Cafe I denounce him worthy of all Curses, who does not observe such an Hierarchy with all Reverence and Obedience. And I would to God such a Succeffion had continued to this Day, it should easily have obtained from us the Obedience that it deserves. I do account the Government by Arch-Bishops a Moderate Honour, as being within the Compass of a Man's Power to execute, which the Pope's pretended Authority is not, and the Ancient Church did appoint Patriarcbs and Primates in every Province, as a Bond to unite Bisbops in Concorde

JOHN CALVIN.

See Numb. 15. P. 59.
His Opinion of the English Book of Common Prayer, in his own Time.
It is worthy your

Consideration who were the Authors of your Liturgy, and what Testimonies they gave to it: Dr. Taylor, a famous Martyr, when it was settled by Authority after its Reformation, affirmed, That it was so reformed, and fully perfected, according to the Rules of Christian Religion in every Behalf, that no Christian Conscience could be offended with any thing therein contained. And Mr. Fox says, It was generally esteemed as a work of GOD. Doubtless, these prudent and pious Martyrs, that died in Defence of it, were well satisfy'd of the Legality and Purity thereof, at least

, thut there was no manifest Impiety in it.

See Numb. 16. P. 63. Let not any think me so austere, or straitlaced, as to forbid a Christian, without

any

Exemision, to accommodate himself to the Papists in any Ceremony or Observance; for it is not my Purpose to condemn any thing, but what is clearly Evil, and openly Vitious.

See Numb. 17. P. 78

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THE
Hat among the many Errata's, the Reader is desired to mend these Words following, viz.

In Page 54. about the End, for Except once in one Collect, to read thus, except in the Collects. As also; Page 109, for S. Jerom's Prophecy, read, Jeremiah's Prophecy. And a little after these Words, for the worthy Author of that Age, read, the worthy Aúthor of the Cyprianick Age. And for Pope Damascus, read Damasus. Page 113. Where you read the holding out one M. read by changing M, into S. Again in the laft Number,The Nail struck to the Head 2 pag. 54 line, Because the Church of England in her Catechism defines Marriage to be &c. read, defines a Sacrament to be.

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HE Hierarchy and the Liturgy, with the Fasts and Festivals of T the Church, are the Butt of the Presbyterian Malice, and

against which they spit out their Venome both from Press

and Pulpit. I have done my Endeavour in these Sheets to show the Lawfulness and Necessity of these Three: For as to Episcopacy, I let see, That no Age since the Apostles wanted one Order above another, and that the Primitive Bishops were Diocesians ; tho’a Diocess makes not a Bishop, more than a Paroch, Manse or Stipend, makes a Minister. It is as necessary then, to have Persons in the Holy Ministry by Apostolical Succession and Ordination, as it is to have Water in Baptism, and Bread and Wine in the Eucharist. The old Schismaticks, Donatifts and Novatians, were most tensible of the Necessity of Apoftolical Succession, that at any Rate they would have it, and stick by it. Yea, the Presbyterians were forced by the Independents to run to Apoftolical Succession for their Ordination, as may be seen in their Jus Divinum Regiminis Ecclefiaftici ; tho’ now they must defend themselves with Independent Arguments against the Episcopals. And Sam. Rutherford avows, that they had their Ordination from Rome; but this is fimply impossible for them to prove: For the Church of Rome never conferr'd that Power on meer Presbyters to give Orders, tho' it does permit Laymen, in case of Neceflity, to baptise; which Learned Protestants are against. And in the Primitive Times Presbyters never ordain'd; though some of the Presbyterian Advocates and Agents most impudently alledge, That the first Íhice Centuries were Presbyterian, yet they can never fix upon the Time when this universal Change was made through Europe, Asia, and Africa, from Presbytery to Epifcopacy: Nay, they cannot prove their' Succession from John Calvin in Geneva, nor from John Knox in Scotland; yea, we may condescend upon Fourscore Chiefs of Kin in Scotland, that are Two or Three Hundreds of Years older than Presbytery. And what a sad and dangerous Condition must that People be in, that live under a Ministry which cannot seal the Covenant of Grace, or give the Comfort of Ab solution to a Penitent? Surely, as the Prophet Jeremy faith, Chap. 23. 31. Such a Ministry cannot profit the People.

And as for Common Prayer and Set Forms, which are Doctrinal as well as Devotional, which inform the Judgment as well as they kindle the Affections; I prove, that it is the People's Right to pray with the Minister, as well as to sing with a Precentor: The People are obliged to know themselves how they worship GOD as well as the Minister; for they come not to preach but to offer Prayers and Praises, which they should know before hand. And it is as unaccountable Sacrilege, to defraud the People of their Right of worihipping GOD vocally in the Church, as we account it in Papists to with-hold the Cup from them in the Eucharist ; for by this politick popular Trick of Extemporifing, the People are wheedled into gross Ignorance. A Man may be a Fejuit, Socinian, or the grossest of Hereticks, and pray his Opinions to the people and never be discovered by them; as one Mr. Emlin was lately in Ireland, who preach'd in one of the Dissenting Meeting-Houses for a long time, but was discovered in Conversation, to be a rank Socio nian, denying the Divinity of the Son of GOD, and never praying to

GOD

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