THE Reformed Papist, OR High-Church-Man. Characterised in Reflections on his Principles and Designs.  
IT is an old Charge managed against many of the Church of England, and has lately been revived; namely, that either they are downright Papists in their Hearts, and would not only be glad of, but help forward the introduction of the Romish Religion, or else are possessed of such Principles and Opinions, as touch very near upon the Popish Doctrines, being differenced from them but by a very slight distinction, and therefore are previously disposed and prepared for an easy Reception of that superstition, whenever opportunity shall be offered of so doing: How far this assertion may be proved, and against whom, and on what grounds, is the business and enquiry of this Paper.  
The very Constitutions of the Church itself in its Offices, Ceremonies and appointments have not scaped some men's censure, as being too gross Relics of and Borderers on the Romish Superstition, but in my Opinion that Accusation flies too high, and in endeavouring to prove too much, fails of its end, and proves just nothing at all, such an Attempt was that of— a Sancta Clara's in the time of Archbishop Laud, who upon what encouragement I will not suggest, wrote a Book to show how how the Articles and Doctrines of the Church of England might with a very little favour and candid construction be reconciled to the meaning and intention of the Roman-Catholick, that for the most part they did only differ in forma & modo loquendi, in the Phrase and manner of Speech, but in substance were the same, and so a fair way to an Accommodation and Union between Us and the Romanists was opened, which undertaking however absurd and impossible, (since neither the Public Constitution nor Doctrines of our Church can be proved to be Popish, whatever either Dissenters or Recusants may wish or pretend.) Yet some Transactions of those times, as the particular favour shown to Romish Priests: the correspondence held with the Eminent Persons of the Roman Church and Court, do give just cause to suspect, that since the Romish Church cannot advance so much as one step towards an Union with us, nor departed from the least tittle of her pretensions in Spirituals; some leading Men among us might be glad to strain as far as they could, and gladly stand by and see themselves proved good Roman-Chatholicks in those very Tenets and Doctrines, which were designed to be the Marks and Characters of true Protestants. But that Task being too intricate for the greatest subtlety to compass, it was impossible to effect this reconcilement without a nearer approach to Rome; and therefore we find some Opinions started in those times, and since owned by several Men in ours, as bid very fair for this Union, could these scurvy Romanists advance but one pace towards it, and not leave us wholly to the disgrace of yielding. 'Tis not, I confess, criminal to endeavour an Union with Rome, if they can be brought to renounce their corruptions, neither do I believe it to have been the intent of any of our Prelates to condescend to all the Romish Superstitions without distinction or exception; but fancied that a bare formal external Union, though there were no substantial agreement in Doctrinal points, would be of such great advantage and profit to the Church, that it would be worth the while to shuffle up all Questions and Disputes, to give the Romish-Opinions the fairest construction, and their own what possible Latitude they could, so to close up the breaches between us by lightly skinning over the sores of that Church with a superficial gloss, and kind Interpretation, merely to avoid the mischief and uncharitableness of a Schism, and in hopes they might some time or other hereafter, when the heat of Dispute was allayed reform themselves. Now they who ever entertained this project, or have been Disciples of those by adhering to their Principles commonly pass by the name of High-Church-Men; that is, Persons principled in Religion above the ordinary Standard, Moderation or currant Opinions, but asserting higher and stranger Doctrines than are either of common use, or within the reach of ordinary capacities and prospect.  
A Gentleman who has long owned himself such an one, and I question not is proud of the character has lately published another Notion of the term High-Church-Man; and that is, a Reformed Papist, an expression I believe he reputes of by this time because of its great absurdity: For the Word Papist, so plainly imports one who owns the Pope's Supremacy, infallibility and consequently whatever he Doctrinally teaches, that he who is so far reform as to deny those, (as every true Protestant is) immediately ceases to be a Papist, which is a denomination inconsistent with such a Reformation: Reformed-Catholick, indeed I have heard of, and Logicians usually distinguish things under the same Summum genus, or general Head by a specifical difference, as they call it; and never conjoin those differences so as to hope that one should limit the signification of the other, which it totally takes away and destroys: So we say not a Rational Beast, when we would express a Man, but a Rational Creature or Animal; which word being common to both Man and Beast, (as Catholic is to Protestant and Papist) is applicable to either, but to apply that difference of Reformed (which is made use of to distinguish a Protestant from a Papist) to a Papist from whom the Protestant is distinguished by this very defference, so as to say a Protestant is a Reformed Papist, (which terms immediately deny one another) is as absurd as to say a Man is a Rational Beast, or a Beast an Irrational Man: but enough of this; it was a venturesome expression of his, by which he thought he would propose a Paradox to people and a muse the Vulgar (which He takes great pleasure in doing) in the mean while laughing to himself as being secure of a handsome Exposition whereby to come off creditably with Scholars who understand the Arcana and Labyrinths of Speech: However I shall take this advantage of his expression, to show how too near being a Papist, and too little reform he is; who as an High-Church: Man, (in which quality he has always been reputed,) does either in his own judgement, or else implicitly in complaisance to other embrace such Opinions as want a second Reformation.  
1. The true Protestant resolves his Faith into the Authority of the Scriptures as bearing Testimony to its self to be God's word by the evident marks of God's Holy Spirit which are there visible to every Reader, Together with the additional proofs of the ordinary Grace, assistance and enlightening God affords to him who seriously attends to it, and the miraculods derivation of it down to us at so great a distance of time from its first promulgation, and the general acceptation it has received as such from a great part of Mankind, and therefore the Moral impossibility it should be fictitious, having so great an Authority of History to vouch it as that is: to be plain; the true Protestant gives this reason, why he is a Christian, because God's word the Scripture instructs him so to be, and he believes the Scriptures to be God's word, because it appears by its Heavenly Doctrine to be so, because his conscience and spirit are strangely convinced that it is so by a particular light God has assisted his reasoning withal in the reading it, becave the Doctrine it contains, though contrary to Flesh and Blood has most strangely overcome all the difficulties which both They and the Devil put in its way, and has been propagated down through all Ages over the face of the whole Earth; the History of all times bearing witness to its Doctrine to have been then what we see it now; and this is the sure and only Basis and Foundation the Christian has to rest his Fatith on.  
But now the High-Church-Man, tells you that the Faith of the unlearned cannot rely upon any other Principle than the Authority of their Pastors expounding to them the substance of a Christians duty. Page 100 of the Original of all Plots.  
The immediate reason that you must give of the hope that is in you, why you believe and are a Christian, is, because the Church (meaning the Clergy) tells you so; and why are the Clergy to be relied on in this case; is it only matter of Prudence, because they are the honestest and Larnedest Men, or because, whether they are so or no, they are invested with Authority and Jurisdiction to propose to the People what they ought to believe, and these are obliged in Conscience to believe what they propose; this is the very reason says the High-Church-Man.  
All the Articles of Faith and all the necessary rules of Government are so clearly decided (that is, by the Authority of the Church) that there is no room left for farther doubt about them, did Men but think it their duty to submit to the Churches (That is the Clergies) Authority, as is most certain they ought to do, Page 108. and again; since God has been so gracious as to continue likewise a constant Succession and Authority in his Church for our direction, (that is, in matters of Faith,) why should we not pay that duty which we once to it, and make use of such remedies as the wisdom of God has ordained to quiet our dissensions. Id pag. 110.  
Here is plain dealing: God has left Authority in the Clergy to direct us in matters of Faith, what we must believe, and what we must not believe; and why should not we rely on the Clergy's determinations, on this Judge in Controversies; so necessary in the Church for determining Questions, (says the Guide in Controversies) that God could not in wisdom, but ordain such a standing Oracle for quieting our dissensions, (says the High-Church-Man.) How near a Neighbour this Opinion is to that of the Papists resolving their Faith into the Authority of the Church and implicit believing needs no Guide in Controversy to determine: I only remark, that what he first asserted cautiously to be only the duty and obligation of the Unlearned, to rely upon the Authority of their Pastors, he next picks up courage enough to say indefinitely, that 'tis most certainly men's duty to submit to the Church's Authority, and last of all sticks not to say, Why should We not pay that duty, etc. which Word We including himself, must needs now be extended to the Learned themselves, and lay on them also the same Obligation as on the merest Fools.  
In the next place, the High-Church-Man is not so unwise as to believe God's Wisdom should oblige him to settle an ordinary Judge in the Church, and engage us to obey that Judge, a●d yet fail him so foully in this, as to leave this Judge in a capacity of Erring, and yet in full Authority to impose his Errors; that cannot be: The Judge (that is the Church or Clergy) must needs therefore be infallible: and this Doctrine of Infallibility; I only infer by consequence, I quote not the High-Church-Man for it (though perhaps it were no difficult matter so to do) but assert it to be the genuine proper and immediate consequence of the former Principle; and so much for Infallibility.  
But now you wonder perhaps what is become of the Scriptures all this while, into which I resolve my Faith; why, I suppose, (says the High-Church-Man) no Man will say that the Principle of the Scriptures sufficiency and perspicuity does infer, that every Man at what time of his life he pleases merely by reading the Bible, can find out of his own aecord all things necessary to Salvation, id. pag. 100 If he can read it, I question not but he may; if he cannot, he may as well trust a Layman reading it to him, as a Clergyman, or the Testimony of all Lay-Men as well as of all the Clergy: but says the High-Church-Man, I will not say absolutely with the Papist that the Scriptures are not perspicuous, nor sufficient instructions to Salvation; but that they are not perspicuous enough, nor sufficient to All Men, so that Any One can by reading find out all things necessary to Salvation; but this is enough to disrcedit the Scripture as defective and insufficient the better to bolster up the Authority of the Churchmen, and their Traditions.  
Next, from this last Principle, I infer the needlesness of Reading them, by the most ignorant sort; for if they cannot of their own accord find out all things necessary to Salvation, they must, trust the Churchmen for some, and if for some, they had as good trust them for all, since 'tis alike dangerous to Err in one point necessary as in all; and so they may e'en lay by their Bibles.  
The Church being possessed of so ample an Authority in the great Affairs of Religion, and in necessary Articles of Faith, it will next be pertinent to inquire, whether the circumstances of Religion are determinable by any other but itself, and whether the accidental appendages of forms and manners in ordine ad Spiritualia; may be Ordered and Appointed by any other: why no says the High-Church-Man; for that Modern contrivance of some State Flatterers who leave it to the Power of the Civil Magistrate to prescribe the form and manner of Church Government, will not be any means to quiet, but the ready way to promote dissensions in the Church: He asserts 'tis the ready way to give Birth and Original to a Plot, for the civil Magistrate to suffer himself to be flattered into an Opinion, that he may appoint what Church-Government he pleases: that is a thing forsooth without his verg and cognizance; the very form, Model and Pattern of it is de jure divino unalterable, and 'tis the sin of the Holy Ghost with the High-Church-Man to dislike and descent from it, much more to put it down and set up another: and therefore let not the Prince, says he, meddle with what he has nothing to do withal.  
He indeed blames the Pope for assuming a jurisdiction over the Bishops and Clergy of all the World, forasmuch as he has nothing to do with any thing but what was subject to the Roman Emperor; and therefore for the Eastern-Church, he thinks the Pope has no power over it: but yet he cannot and will not deny him his due, the Western Church, and the Western Patriarchate; he owns him for his Canonical and Ecclesiastical Superior, and that is an high Character; for Canons are with him as Sacred and inviolable as God's own Laws, being imposed by so Revered an Authority as a Council assisted by the Holy Ghost as he believes: So that to the High Churchman the Bishop of Rome is, though no more, Papa Nostri Orbis, and we are not at all helped by his discharging the East from Obedience to Rome, since we are Fettered by most irrefragable Canons to be subject to our Patriarch.  
He is no Enemy to Auricular Confession, and between You and I, some times hears it; and for Absolution, he is apt to think it to be more than a Declaratory power: for every one may declare to another that his Sins are forgiven him, if he reputes; nay the Scriptures tell him so, and he may tell himself so: but he believes such a power of forgiveness in the Priest; that the Penitents Sins are retained till it be actually pronounced, so that it is an ordinarily necessary medium and condition of forgiveness, though Crotius and other Learned Protestants admit of no such thing.  
Perhaps he favours Corporal punishment, as in its Nature expiatory of sin: I am sure the Compilers of the Commination Office do imprudently use the Word Penance thus:  
In the Primitive Church— Such Persons as stood Convicted of Notorious Sin were put to open Penance and punished in this World, That their Souls might be saved in the day of the Lord:  
Besides the ordinary acceptation of the Word Penance for Corporal Punishment, (which if it be put for Repentance, not one in an Hundred knows so much,) the subjoyning these words immediately to it, and punished in this World makes the place look as if it favoured the Opinion of expiating Sin by Temporal punishment, especially because the reason and end of that punishment is immediately Assigned thus, That their Souls may be saved in the day of the Lord: I say these words are unwarily placed and capable of an evil Interpretation, and who knows what ill use an High-Church-Man may make of this hint in order to favouring that Popish Doctrine, of satisfying for Sins by Voluntary Penal infflictions.  
The reality of Christ's Body being Spiritually given and received in the Sacrament of the Eucharist he openly avows; by the Word Spiritual not meaning to take off the reality of his Presence, but to show the manner of it: So that Christ being really and Spiritually present though not Corporally comes to thus much; that either Christ is present there without his Body (which methinks is a little hard, to part him from that) or his Body is present Spiritually, that is, is a Spirit; for nothing can be present after another manner than is agreeable and sutiable to its Nature; but so is not spiritual Presence to a Body, nor Corporial Presence to a Spirit: However he will have it said that Christ is really Present, because it helps towards the Union he projects, which he imagines may be founded on a verbal and nominal though not real agreement.  
last; He prays with all his heart for the dead; there are several instances of this in Print, Particularly in Bishop Andrews devotions: and this were it never so harmless, yet because we have no warrant from Scripture so to do, and no knowledge of the middle state of the Dead, is a , affected and scandalcus imitation of the Romanists, praying for Souls in Purgatory.  
And thus far our Reformed Papist; for a Papist, he is not in the grossest Notion; but sure I am, such extravagant and affected Opinions in some Members of our Church, and those who account themselves Her only true Genuine and Legitimate Sons and Children, gives greater advantage to some Men to traduce the Church of England as Popishly inclined, than Her Ceremonies and Service can do: though those Principles once known make such impression on men's miunds that they are ever after prone to suspect even the most innocent and harmless things: and 'tis a thing not altogether impossible, that in a Revolution of times and Religions, such Churchmen so prepared might easily prevail with themselves to strain a littl● f●rther; for the sake of Safety, Profit, Authority and Honour.  
FINIS.   

London, Printed for J. Blackborne 168●.