thereof and nothing is more opposite to their Principles and Practices who have formally excluded all other Christians and Churches from any share therein not only those in the West that have deservedly cast off that power which they had unjustly arrogated and tyrannically exercised but also the Greeks and others in the East that never owned any subjection to them But most securely may the Church of England glory in true Catholicism which to all her other privileges and advantages that she may boast of above almost any other Church still maintains and evidences the greatest charity to others of any that I know in the world makes no other inclosures than those which God himself hath made not assuming any Authority to command yea or to pass hasty judgment upon any but only to provide for her own the best she can and with such tender regard to common Christianity and the Rights of all other Churches that she seems designedly to have chalkt out the way of restoring the most desirable fruits of Christian Unity throughout the whole Church and we should have been sensible of considerable effects by it had other Churches pursued like methods That Church sure is most Catholick that makes provision for the most Catholick Communion Peace and Unity and which imposes no other terms or conditions of it but those most universally received throughout all Ages in all places and by almost all Christians which may soon decide the competition whether the Church of England more truly vindicates to her self a part of the Catholick Church or they of Rome arrogate to themselves the whole Or which are the Schismaticks from it they which exclude none whom they own no power over but invite all to them and joyn with any in what is good and agreeable to the Institutions of our common Lord or they who shut out all but those who will subject themselves to their usurpt Authority and most unjustifiable Impositions Father the term Catholick is sometimes taken for Orthodox and so the Catholick Church interpreted for that which holds the Catholick Faith opposed to heretical Opinions and Doctrines as well as to Schismatical Separations In this sense the Church of England hath as good a claim in the Catholick Church as any whatever Receiving all the Artiticles of Christian Faith delivered in Scripture and received in the Primitive Ages for more than five hundred years No Principles having been so formally declared then and for some time after as the Catholick Faith of all Christians and as such necessary to be own'd which she rejects whatever private opinions there might be then among some eminent Doctors of the Church in which they oft differed one from the other or although there might be some observances then generally received which she thinks her self not bound to retain But ill will this Character agree to the Romanists who have added so many new dangerous Articles to the common Faith of Christians not only beside the original Rule which they cannot but own with us but too often against it and the professed belief of the first and best Ages of the Church Wherefore we reject not these innovations meerly from negative arguments because not sufficiently proved and yet that way of arguing hath been always allowed in the Fundamentals of Faith which must be grounded upon express Divine Authority and Testimony But we lay the greatest stress of our aversations to them upon that direct opposition which we undertake to prove most of them have to the common Faith and revealed Will of God which they and we both own And surely that Church in this acceptaion is most Catholick that relies on such Catholick Principles and refers all others to be examined by this touchstone V. But in the fifth place some Objections lie in our way fit to be answered Object 1. They urge against us that we reject several Doctrines since formally determined in the Church by the known and received Authority thereof in Councils more general or particular which they pretend were believed through all Ages but then established when they came first to be called in question Answ We are not much concerned in the first part of the objection though very many exceptions might come in especially as to the formality and regularity of those Councils but as to the latter part in which the main stress lies here we never refused a fair trial thereof 1. From Scripture against which no Authority Civil or Ecclesiastical in single persons or the greatest Assemblies no time or custome of whatever date can prescribe This hath been ever received till of late as the perfect and intire Rule of all necessary doctrines of Faith and practice of which abundant Testimonies may be seen in most Protestant Writers 2. We appeal also to the Primitive and best Ages of Christianity which either knew nothing of these Additions that we can find or sometimes give as express declarations against them as could be expected at this distance But to take off much of the strangeness of so harsh an imputation at first sight wherewith we charge a great part of the Church for a considerable time and that they and we may be less scandaliz'd at the first mention of these defections 3. We may consider the various Cautions in the New Testament against corrupt Doctrines and Manners which at the least in general are foretold would creep into the Church if some of them we now charge be not particularly described therein 4. We may compare matter of fact with the experience of the like degeneracy of the Jewish Church in various instances so nearly resembling these as nothing more and from the same plea of Oral Tradition yet against as clear evidence and as emphatical promises to preserve them from Apostacy as any particular Church at least can now pretend to 5. We may consult the tendency of lapst mankind In the best how weak it is and apt to be imposed on In others how prone to corrupt and distort the best Institutions cast a mist before the cleareâ—t discoveries and offer violence unto the strongest convictions to shelter their vices and promote their unwarrantable interests especially in times of ease plenty and outward prosperity In which we may compare common experience in lesser Societies which however wisely directed at first regularly founded and strongly guarded on all sides without a very careful Inspection and sometimes vigorus opposition so many corruptions will creep in as to need frequent reformations to reduce them back to their primitive Constitution And although an especial providence be concerned for the guard and conduct of Gods Church yet neither Scripture or experience warrant us to expect its happy Influence by miracles now for the effecting of that which may be accomplished by the use of ordinary and regular means of his own appointment 6. We may reflect upon the particular Ages of the Church which we charge especially with these desections from about the eighth Century to the Reformation
which adhere to it establish'd a Society or Church in the World which he purchased with the most inestimable price dignified with the highest Priviledges encouraged with the largest Promises back'd with the most ample Authority and will always defend with the strongest Guard against all Power or Policy on Earth or under the Earth so that as he hath told us the Gates of Hell shall not prevail against it But now where this Church is to be found and what are the measures of our Obligation to it hath been a long and great debate especially between us and the Romanists In most of their late Controversial Books they have seemed ready to wave disputes about particular points in hopes of greater advantage which they promise themselves from this venerable name and that bold though most false and presumptuous claim which they lay to the thing it self even exclusive to all others which will appear from the true but short and plain state of the case between us the chief design of this attempt Now that we may not charge them nor they us falsly or rashly I. It may be convenient first to lay down some Principles concerning this Church in which they and we seem mostly agreed though all our Writers express not themselves alike clearly herein II. To propound the chief Bands of Unity within this Church III. To mark out the most obvious Defections from them by the Romanists IV. To shew the Reformation in the Church of England proceeded and was framed with all due regard to the preservation of them V. To clear it of the most common Objections VI. To consider the strong obligations from hence upon all sorts of Dissenters among us to embrace and continue in its Communion I. The former will soon be dispatcht which I reduce to the following particulars 1. That our Blessed Saviour always had and always will have a Church in the World in which his Doctrine hath been and shall be so far profest and his Sacraments so effectually administred that they who rightly improve them may not want necessary supplies for their present spiritual life or future hopes of Salvation though the extent of the Church as to its boundaries and the perfection of it in degrees may be vastly different at one time and in one place from another This many Prophesies in the Old Testament and Promises from our Saviour in the New give abundant ground for our Faith to rely upon and the experience of all Ages hitherto hath confirmed 2. That this Chruch is a distinct Society within it self furnished with sufficient Authority in some to Govern and Obligation in others to be Subject necessary to every Society which the power of the Keys given by our Lord to receive in or shut out and the exercise of Discipline from Divine Precept and Scripture Examples evince beyond all exception But then this Ecclesiastical Power in whomsoever placed or strained to what height soever can never extend to vacate or change the express Institutions of Christ or take away our Obligation to his revealed Truth and direct Commands In case of any competition the Apostles defence may be ours We must obey God rather than men And St. Pauls profession We can do nothing against the Truth but for the Truth And again If we or an Angel from Heaven preach any other Gospel c. let him be accursed Gal. 1. 8 3. This Church must be visible as every Society is more or less whose parts are so and whose Profession must be so Our entrance into it is in a visible manner by Baptismal Initiation Our obliged Communion with it is in diverse outward sensible Acts which the representation of it by a Body or Building might prove More clearly it is likened to a City on a Hill which cannot be hid Mat. 5. 14. Set up as the Light of the world an Ensign to the Gentiles which all Nations should flee unto or else it would witness against them wherein its Followers should take Sanctuary and find a Refuge 4. Within these Boundaries we have the only hopes of safety here and happiness hereafter What God may do by his supereminent unaccountable power in an extraordinary case is presumption for us but to inquire into Out of this Ark there is no prospect given to us of any escape from the Universal Deluge All the spiritual Promises concerning this life or a better are made to this Church the Members of his Body who is the Head Therefore the Apostles preach to Jews and Gentiles the necessity of receiving this Character Seeing there is no other name under Heaven given among men whereby we must be saved as St. Peter attests Acts 4. 12. 5. This Church is but one It is an Article of our Faith exprest in our Creed to believe it so For there be many members yet but one body One Spirit quickning all One Lord and Head over all One God and Father of all one Faith one Baptism one Hope of our Calling in all as the Apostle argues Eph. 4. 4 5 6 7 c. II. Now we are to enquire what are the chief Bands of Unity in the Church which make keep and evidence it to be one How we may secure our selves within this Garden enclosed this Spring shut up this Fountain sealed as the Ancients usually apply that Cant. 4. 12 to this one Enclosure of the Church 1. This appears in the Vnity of Belief not only inwardly but in the outward profession of the same Faith which was once delivered to the Saints and hath been generally preserved and continued down throughout all Ages of the Church In testimony whereof the most eminent Bishops upon their first Consecration sent to their Brethren Confessions of their Faith 2. In the Vnity of Charity and Affection as Fellow members one of another as well as of the same Head that if one suffer all the rest suffer with it and if one rejoyce all rejoyce with it Having an intimate Fellow-feeling of all the Good or Evil which befals any joyn'd in so near a Relation beyond the compassion of ordinary Humanity whereby we are bound not only to pray for but by all offices of kindness and most intimate Affection especially to assist and relieve each other in the same Houshold of Faith So that by our Personal Consecration all our Labours and Estates are in some measure devoted to the Honour of God the Service of his Church and the Necessities of any of its Members 3. In the Vnity of Worship whereby we are obliged not only to offer up the same Worship for substance but also in the outward Act to joyn and communicate with each other therein to present the same Prayers and Praises to celebrate together the same Sacraments to hear the same Instructions to frequent the same Religious Assemblies as much as possible that we may with one mind and with one mouth glorifie God even the Father of our Lord Jesus Christ Rom. 15. 6. For as the Command
thus by degrees be withdrawn from subjection to his Authority abroad that darling point never to be dispensed or parted with whatever else might have been yielded Our Reformers who composed our Liturgy carefully collected the remainders of true Primitive Devotion then in use and separated from them all those corrupt additions which ignorance superstition and crafty policy had mixed therewith Therefore it is so far from being an objection that any part of our Liturgy was translated from the Roman Offices that while nothing is retained contrary to wholsom Doctrine and sound Piety it is a convincing argument of her impartial Sincerity and desire to preserve Uniformity as much as possible with all Christians abroad as well as at home in her own Members securing all the Substantials of Worship according to the plain sense of Scripture and the pattern of the Primitive Church And as to Circumstantials and Ceremonies she is sensible when they are too numerous how apt they are to darken the inward and more essential luster of Religion and prove a Burden instead of a Relief to its Worship which she takes notice St. Augustin complain'd of in his time But have since so encreased in the Eastern as well as Western Churches that it must argue a great aw to make the Service look like any thing serious and Sacred However this number alone where the particulars are not otherwise obnoxious tempts some to spend all their zeal therein and diverts them from things more necessary or gives too much occasion to others to quarrel about them Yet withal being apprehensive how needful it would be to maintain Order and Decency She hath kept some though very few and those most plain and unexceptionable in their nature most significative of the end for which they were appointed and most ancient and universal in their Institution and practice hinted in the title of our Liturgy as it is changed from the former And to prevent all differences hereabout she hath expressed her sense of them so clearly and explicitely that one would think no peevish obstinacy had room to interpose a scruple however the event hath proved Thus abundantly hath the Church of England vindicated her Reformation from all pretence of Apostacy from the True Ancient Catholick and Apostolick Church and shewed in all instances how careful she hath been to preserve the Vnity of the Spirit in the bond of peace with all the Members thereof Nor hath she been wanting in any respect or reverence due thereunto No Church being more cautious and sparing in its determinations more Canonical in its Impositions more Regular in its Succession and more charitable in its Censures making all necessary provision for her own Children so within the bounds of Catholick Unity that had other Churches observed the like method or measures way had been made for an universal consent and every true Christian where ever he came would have found his own Church wherewith to communicate without hesitancy in all Religious Offices And as St. Augustin observed in his time he would have needed but to enquire for the Catholick Church and no Schismatick would have dared to divert him to their Conventicles But if after the confusions and disorders of so many Centuries amidst such a depraved state by corrupt manners diversities of opinion and perplext Interests so great a happiness be not to be hoped for now that private person or particular Church will clear themselves before God and all good men that do what is in their power towards it and pray to Him to amend what they cannot change and in the mean time make the best use of what means they enjoy Upon which Premises an easie Solution is given to the old cavilling question Where was your Church before the Reformation or that time We answer Just where it is Thereby no new Church was set up no new Articles of Faith brought in no new Sacraments no new order of Priesthood to minister in holy things all which would have indeed required new Miracles and a new immediate Authority from Heaven so attested only the old were purged from impurities in Doctrine Worship and Practice which in passing through so many degenerate Ages they had contracted and that an ordinary Power might suffice to do If we were in the Catholick Church before we are so still and hope to better purpose We are not therefore out of it because their rash Censures have excluded us and then they unreasonably take advantage to argue against us from their own act We never formally shut them out what ever they have done to us What degrees of corruption in Faith or Manners may be consistent with the bare being of a Church or the possibility of salvation therein is needless and dangerous for us nicely to enquire it may be impossible for us to know I am sure it is most safe for us to reform what we know to be amiss and to leave those who do not to stand or fall by their own Master It is a very ill requital of our Charity if it be turned into a weapon of offence to wound or slay us by that by which we shewed our desire of their Cure But they and we must stand another trial and await a final infallible Sentence which ours here cannot change The best security that we know to meet it with comfort will be to use the most strict impartiality with our selves and the greatest Charity to others Yet our Adversaries glory in nothing more than in the name of the Catholick Church and boast in no Title so much as that of Catholicks which hath had deservedly so great veneration in all Antiquity But their claim here truly examined will prove as fallacious and arrogant as in any other instance For the term Catholick if we respect the notation of the word or the most constant use of it is the same as Vniversal and so joyned to the Church signifies the general Body of all Christians dispersed thoughout the World opposed to any distinct Party or separate Communion Thus we find it constantly applied by St. Augustin in all his Tracts against the Donatists and so opposed to them who went about to shut it up within their own Party and streitned Communion therein too closely imitated by our Adversaries who in spite of name or thing make the same inclosures about the Catholick as about the Roman Church and are as free in their severest censures of all others and as haughty in what they assume to themselves alone as they were though not proceeding upon the same grounds But what that holy Father every where presseth upon them reacheth as nearly our Antagonists the indispensable necessity of Charity that great bond of Unity in the Church and principal evidence of the Divine Spirit which animates the whole without which the highest gifts and most Sacred Ministrations are rendred ineffectual This is one of the prime Characteristick notes of the true Catholick Church and every living Member
of God the Honour of his Religion the Edification of his Church the Propagation of his Truth and the peculiar Promise of his Presence and Blessing require a solemn publick exercise of all Religious Worship in united Congregations so hereby we most sensibly prove and secure our unity therein Whoever then needlesly separates himself from this Church or refuses to joyn in Communion with its Members so far as it is in his power where he may without violence to any Doctrine or Precept of Christ such a one divides himself from his Body and so from all the Promises that we know of the Sacred and comfortable Influences of that one Head and one Spirit 4. In the Vnity of Discipline whereby every Act of any particular Church conformable to the Institutions of our Saviour and the universally received practice of his Church stands confirmed as an Act of the whole Church Particularly whoever is admitted into it accordingly by Baptism in one place is to be accounted a member of the Church Catholick and received into its Communion where-ever he comes it no evidence appear of his exclusion by any after regular Censure Likewise into whatever Office or Ministration any are orderly admitted in one part thereof in the same are they to be acknowledged in all others though without that particular Jurisdiction which they had in their own But whosoever lies under any Censure in one Church he is to be supposed under the same in all others and not to be received into Communion till the Sentence be reversed by the same Power or a still higher and greater Authority according to the Fifth Canon of the Council of Nice and the design of their form'd and communicatory Letters without which none were to pass from one Church to another Thus every Church is accountable to its Neighbour Churches and so to the whole Church for its Actions that one may not do what the other undoes without any regard to this Unity which would lead to the confusion and distraction of all Wherefore to put an end to such differences when risen or obviate any growing mischief thereby and to receive Appeals from persons who think themselves aggrieved or injured by their own Bishop or Church a Council of all Bishops in each Province is appointed twice in the year by the same Canon and in many others But there was no mention then of any farther or higher Appeal Thus an amicable correspondence and intimate communication was maintained between the Neighbour Churches and their Governours and by them with others removed at a greater distance throughout the world These need no long proof but may be taken as generally granted the main dispute will lie in the particular application of the two last Now to prevent as much as may be all difficulties about them it may be added to the third of Vnity of Worship that it will be very convenient if not absolutely necessary in any setled established Church that there be some set Forms of publick Ministrations without which it is hard for any to know before hand what they joyn with especially for strangers But then these Forms should be as plain and simple as possible with as little pretence as can be of any danger to the known Will and Word of God For no Obligation whatsoever can tie me to communicate with another in that which he forbids and it will be a great temptation to more than suspect this danger when mens private opinions or fanciful transports are mingled with them which have little shew of Scripture or the general practice of the Church in all Ages to justifie them The readiest way I know of to prevent that hazard after all other care about the matters contained is to endeavour that these Offices be as near alike in all places as can well be yet every difference in Judgment when no violence is offered to the Foundation of Catholick Faith and Unity must not break this Communion according to that profession of St. Cyprian Judging no man nor excluding him from the right of Communion if he think otherwise where the dispute was thought of no mean concern especially in this cause Which St. Augustin oft alledges against the Donatists that boasted so much of St. Cyprians judgment against his declared practice To the same purpose may be applied the treatment of St. Polycarp in Rome by Anicetus the Bishop though they differed about the time of the celebration of Easter and in other points which could not be agreed between them yet this last not only invited the former to Communion with him but also-to celebrate the sacred Eucharist in this Church as the words are generally interpreted which St. Irenaeus not long after urges strongly against Victor who was hastening to excommunicate the Asian Churches for the same difference contrary to his Predecessors practice As to the Fourth of Vnity of Discipline if Unity of Government in all parts be not indispensably necessary to it yet it will be so far as not to abrogate or invade the positive Institutions of our Saviour himself herein and be more than convenient that it be as conformable as it is in our power to make it in one place to what it is in another It seems horribly presumptuous violently to thrust out of the Church that Government under the influence of which Christianity hath been conveyed and preserved from the Age of the Apostles in the most distant places upon pretence of erecting a new better Scheme or model of our own or because of the intricate use of one or two terms in Scripture when the Church was in its first formation though against the plain current of it in other places and the uninterrupted tradition of the whole Church A Church indeed must be more or less perfect according to its Government for suitable will be the Exercise and Authority of its Discipline What allowance may be made for those who desire to come as near as they can to the Primitive Pattern though it be not in their power to reach it in many considerable points I am not now to dispute But most inexcusable and highly obnoxious are they that by extreme violence and usurpation endeavour to destroy what they found regularly established to their hands III. But we are here most concerned with the bold claims of the Romanists amidst their most obvious Defections who have made it the principal Band of Unity in the Catholick Church to be subject to the See of Rome and the pretended Vicar of Christ therein as the Universal Head and Monarch of the Church this they have determined as de fide and put into their very Creed and excluded all that do not expresly own it But against this as a great breach of Christian Unity we have many just exceptions and been always ready to prove them so 1. In that no evidence from Scripture appears of any such Authority conferred upon him or them But many strong
intimations of the contrary The places usually alledged to make good their Claim are so far fetcht and so little to their purpose that they contain alone a strong presumption against them and their own Authors sometimes speak of them with great distrust Here if any where sure we may safely argue without daring to prescribe Rules to the most High that in a matter of so great moment had it been designed it would have been most explicitly delivered and solemnly inculcated 2. But that it was not we have farther evidence from the silence of the most Ancient and best Fathers of the Church herein when they have occasion to explain the places insisted on nay expresly expounding them to a quite different Sense and disowning any such Authority of one Church or Bishop over others And when the Roman Bishop began any thing tending towards this and grounded his claim upon a falsly alledged Canon of the Council of Nice not on any Divine Charter after examination and proof of the Forgery other Bishops wholly disclaim it and declare against it it and warn him for the future not to disturb their Regular proceedings by such unwarrantable practices As the African Bishops and the great St. Austin among them in the case of Appeals It will be hard for them to find any thing like an Argument or Example of it within the first five Ceturies at least which was not disowned and condemned by the rest of the Church unless from such forged Writings which they themselves will scarce now defend 3. In the following Ages we have as good Testimony from History as almost in any other matter of fact by what steps and in what manner this still growing power of the Church and Bishop of Rome advanc'd it self to the height which it now claims 1. By Usurpation upon the Rights of other Churches every degree of exaltation gained being the depression and diminution of them till all power was in a manner swallowed up by the Papal ambition and none left to any other which was not dependant hereupon in its original and altogether precarious in its administration So that here alone it must be immediately derived from Christ but to all others by Commission from him Thus in the choice of the chief Governours of the Church all must await his consent and confirmation where he does not alone forcibly obtrude them and must pay for it a round sum for an acknowledgment at their entrance and an after tributary Pension out of their income and take a formal Oath of subjection at their admittance and own their own Authority from his delegation and be liable to have their Sentences reversed at his pleasure and flee as far as his Judicatory and stand to the trial of it when he is pleased to call any cause to himself Nay if a Controversie arise between him and any Prince or State the whole Kingdom or Nation shalllie at once under his Interdict the Clergy be with-held from the exercise of their Function and the People from the benefit of Publick Divine Worship and Sacraments Of these and such like effects of the plenitude of Apostolick Power so much talkt of lately they would do well to shew us any thing like a Plea from Scripture or Antiquity within the bounds forementioned or for some Ages after in the greater part certainly so great a change could not be effected without some notice and complaints struglings and contentions of which Church History is full Their early Faith spoken of throughout the world in St. Pauls time The eminent Zeal of the first Bishops of that Church most of whom if we may credit the account generally received of them sealed to the former with their bloud Their continued constancy in the Orthodox Profession thereof amidst the corruptions or defections of so many others particularly in the time of the Arrian Persecution The concurrent opinion of the Foundation of their Church being laid by the two chief Apostles St. Peter and St. Paul and the honour of the Imperial Seat wherein they were placed c. gave them great repute and advantagious recommendation in those first Ages None will much contend with them about priority of Order or Precedence But when the preheminence of the first Bishop came to be improved into a Patriarchate and that swelled into the Title of the Universal Bishop which St. Gregory so severely condemned in the Bishop of Constantinople and that at last grew into the stile of the sole Vicar of Christ and Soveraign Monarch of the whole Church when the interposition of a Friendly and Brotherly Arbitration which all persons in distress or under the apprehensions of injury are apt to flee unto and amplifie made way by degrees for the challenge of an ordinary Jurisdiction and that at first from the pretence of Canonical priviledge to that Divine Right and Sanction and then to prevent all scruple about its determinations these must be back'd with the vindication of an infallible conduct When instead of that charitable support they at first readily bestowed on other Churches in their distress they now made use of this power to rob them of what was left taking the advantage of the poverty and oppression of some under the Common Enemy or the confusion of others through Domestick distractions to raise themselves out of their spoils then no wonder if other Churches complain and struggle under that yoke which they could not presently or easily throw off Indeed had not this claim of the Church and Bishop of Rome risen to such an extravagant height in the arrogance of its pretended Title and been streined to that excess in the exercise of its assumed Authority so as not to leave it in the power of other Churches to take all due and necessary care of their own members or provide for them all needful supplies these might more easily have born their usurpation of more power than ever they could prove belonged to them They that have learnt the Humility of Christs School and who are more concern'd to perform their Duty than vindicate their Privilege and know how much safer it is to obey than command and easier to be Governed than to Govern will not be much moved at what others fondly assume knowing still that the more difficult account awaits them But then this Power became most intolerable when it was made use of to purposes so much worse than it self which were beside the former 2. The weakning of the power of Temporal Princes and disturbing the Civil Rights of men Although our blessed Saviour assured Pilate his Kingdom was not of this world yet his pretended Vicar here on earth can hardly say so for beside the Temporal Dominions unto which he hath entitled himself a Sovereign Prince there are few other Kingdoms or States on this side of the world in which he hath not or had not almost as great a share of the Government as their immediate Princes at least so far as to
prescribe bounds to their Administrations and subject in great measure all Laws and persons to his Foreign Courts Jurisdiction and Decrees yea their Purses to his Exactions and upon the least dispute hath withdrawn so great a number of his immediate dependants who scarce own any other Governours and raised so many disturbances that great Princes and States have been forced at last to yield Not to mention the Arrogance it at length grew up unto in dethroning Princes giving their Kingdoms to others authorizing their Subjects to rebel against them or all ways to oppose them and what oft follows if not expressed to murder them as in their late Sentence against some of our Neighbour Princes But before much of this may be seen in the long contentions between some of the Western Emperours particularly Henry the Third and Fourth and the Popes as we have them described in their own Authors Also to go no father their various Contests with several of our Kings especially Henry the Second and the almost continual complaints in all our Parliaments before the Reformation of the encroachments made by them upon the Civil Rights of Prince and Subject by vexatious and chargeable Suits and Appeals as far as Rome by Insolencies and divers Rapines committed under the shelter of their protection and defended from due punishment and by their extravagant Extortions c. abundantly prove Now though these Usurpations grew by degrees and were practised in a different manner according to the condition of those they had to do with or the temper of him that managed them yet they must needs seem more or less grievous to all when power sufficient was not left to the greatest Monarchs to defend themselves or protect their Subjects preserve the peace or promote the welfare and provide for the security of their own Countries Then no marvel if some of them grow weary of so insupportable oppressions and at last take courage to grapple with and extricate themselves from such manifest encroachments upon their own and the Peoples Civil Rights as well as the Ecclesiastical of the Church in their Dominions and be forced to some harsh and almost violent methods when the more gentle and benign could prevail nothing 3. But beside these more publick Invasions upon Church and State that which made the Usurpation more odious and insufferable was the farther abuse of the same extravagant power to bring in strange and dangerous Doctrines corrupt and unlawful practices into the Church and impose them upon all in their Communion exactly fitted to feed their Ambition enrich their Coffers secure their Authority and promote their ease and Luxury Such of the first sort are their Doctrine of Transubstantiation and Purgatory of Merit and Supererogation the multiplicity of Vows and delusions in the Principles of Repentance and ministration of Penance Of the latter sort are the Invocation of Saints and Angels Adoration of Reliques and Images their half Communion the Scripture lockt up and Divine Service performed in an unknown tongue c. These and divers like them have proved great Scandals abroad and stumbling blocks at home and whatever varnish they may put upon them by the fairest pretences or however they may cast a mist before the eyes of their Disciples by nice distinctions yet they have so disfigured the face of Christianity that he who compares the late appearances of it in the world with the model of it laid down in Scripture or the Records of the Primitive Church can hardly believe it the same thing But the particulars are not here to be disputed they have sufficiently been confuted and exposed by Protestant Writers and were by several before excepted against and disclaimed though some suffered severely for so doing and many more we may suppose waited an opportunity to free themselves from their pressure That which I am now most to insist upon is this that if the charge we draw up against these of falshood in judgment gross Superstition or Idolatry in Worship and immorality in manners be true and impartial as we have been ever ready to make good and shall do against all the Artifices of the Defendants Then no Authority whatever however regularly founded or unexceptionably conveyed can oblige us to these against the revealed Will or Word of God the Dictates of our Consciences as we hope carefully and rightly informed the sense and reason of mankind and the Belief and practice of the Church in the first and purest Ages Greater cause was there to endeavour by all lawful means to throw off such an usurped Power that made so ill use of what it had unjustly gotten and to restore Religion to its primitive beauty in Doctrine Worship and Precepts of Life But alas many difficulties lay in the way of its accomplishment and all possible struglings and contentions by force and policy were used by the adverse Party to prevent its beginning or obstruct it Progress Great was their Interest in overy place Strong was the influence they had upon persons in Authority Numerous were their Assistants and Dependants at home and abroad Weighty was their concern which lay at stake and many were the advantages which they had of any that opposed them So that no wonder if a Reformation so long wisht for and much wanted were so slowly effected It is rather more strange that in so many places it did master these and such like encumbrances and in so short a time made so considerable a progress If in some places it proceeded with less Order Uniformity and Calmness than could have been wisht for in a Religious Reformation Necessity in part with many perplexed difficulties and encumbrances may in some measure excuse what no Law before-hand fully warrants IV. But leaving others to answer for themselves in my next particular I am to consider how regularly and sedately it proceeded in the Church of Engiand within the bounds of Catholick Unity 1. With the concurrence and encouragement all along of the Supreme Power to free it from any but suspicion of Rebellion So it began at first with the breaking of the Papal yoke of Supremacy the Translation of the Bible and some like preparatives to Reformation under Henry the Eighth and the united Suffrages of his Parliaments and the Bishops themselves therein It proceeded suitably to a further emprovement in most particulars under his Son Edward the Sixth And at last it came to its full settlement and establishment under Queen Elizabeth The beginning and carrying on of the Reformation here was by such loyalty of Principles and Practices that we challenge any Church in the World to a Comparison therein Indeed this was so notorious that her Roman Adversaries have turned her Glory into a Reproach by upbraiding her though most invidiously with the name of a Parliamentary Religion because it received all along so much countenance and assistance from those great Assemblies of all the three Estates of the Kingdom under their Head and Sovereign 2. But farther to
clear her of all just imputation from hence it must be added that the whole work was carried on with the advice and mature deliberation of the Clergy assembled in Convocation representing the intire body of them and therein a National Council That they from their Education and presumed Knowledge as well as from their Office and Ecclesiastical Anthority are ordinarily fittest to judge debate and determine of Religious matters will be soon granted But that the Civil Power may and ought sometimes to remind them of their Duty and restrain them from gross Defections from it may be proved by several Scripture Examples in the Old Testament and the Supereminence of their place But happy is that Order and Unity in which both Powers are joyned together for the service of God the security of his Church and promotion of his true Religion as it was here though it could not be expected but the first attempts would meet with several difficulties fierce Debates and Controversies yet still the entire establishment was ratified by the regular determination of the Clergy so assembled as before as well as was after confirmed by the Royal Assent 3. Yet farther to justifie themselves from any affected innovation in such a change all was done with the greatest Reverence Respect and Deference to the Ancient Church to clear their continued Unity therewith 1. In Doctrine The ancient Creeds were taken for the foundation of its Confession the four first General Councils are received with great Veneration and a particular Injunction was laid upon its Ministers to press upon none the necessary belief of any Doctrine but what may be proved from Scripture and the general current of the Expositions of the Fathers thereupon So careful it hath been in all points to keep within the bounds of Catholick Principles in those first instilled into its young Disciples in the Catechism and in those delivered in its Articles to be subscribed by such to whom it entrusts any Office that the positive part of them will hardly be disowned by our very Adversaries and can scarce appear otherwise to any than the common Faith of all Christians of Orthodox repute in all Ages And for other determinations in the Negative she only declares thereby how little concerned she is to receive or own the false or corrupt additions to the first unalterable Rule No Church hath professed and evidenced a more awful and tender regard to Antiquity next to the express Word of God Both which she oft appeals to desires to be ruled by and where their footsteps are not sufficiently clear chooses not to impose upon her own Children nor censure her Neighbours keeps within the most safe and modest boundaries is not forward in determining nice and intricate disputes which have perplexed and confounded many in their hasty and bold Positions particularly about the Divine Decrees and such like sublime Points In which few understand where the main stress of the Controversie lies It may be non can comprehend the depth of the matters upon which the Decision ought to be grounded But alas how many have been forward to lay down and fiercely contend for on each side their private opinions herein as the first Rudiments of Theology to be placed in their very Creeds or Catechisms and so a foundation must be laid for endless Contests and Divisions But most cautious hath our Church been in not laying such occasions to fall in the way of any So that both sorts of Adversaries have made their complaints against her for not being more positive and particularly in such Declarations though none can charge her justly with defect in any point of Faith so own'd in the best Ages of the Church 2. As clear and unexceptionable hath been her proceeding in Church Government preserving that form which from all Testimonies of Antiquity hath continued in the Church from the very Apostles under the conduct and happy Influence of which Christianity hath been propagated and continued throughout the world whatever different measures some other Reformed Churches have taken whether forced by necessity or swayed by particular inclination or prejudice The Church of England kept up the universally received distinct prime Orders of Bishops Priests and Deacons not desiring to censure others who can best answer for themselves but endeavouring to confine her self to what was most Canonical and Regular and to shew how little affected she was to alteration from any establishment except in notorious corruptions and abuses And how necessary she thought due Order and Subordination in the Church to prevent Schisms and Heresies and to give the greater Authority and advantage to her Ministrations and finally to free her self from all suspicion of irregularity in her Succession derived down from Christ and his Apostles which she as much as any Church in the World may pretend unto And though some intermediate Ages have been blemished with much degeneracy yet she was concerned only to separate this but retain and convey down to others whatsoever good and wholsom provision she received from those before Farther to evince this particular care was taken by express Law a to confirm the Rules of Government or Canon Law before received in the Church till some better provision could be made so far as it contradicts not the Law of the Land or the Word of God making as few changes in the outward face of the Church as was possible and sensibly proving it her design properly not to destroy but build nor yet therein to erect a new but reform an old Church 3. Alike Canonical and orderly hath been her Constitution in matters of Worship Her Forms of Prayer and Praise with the whole order of her Liturgy are composed with the greatest temper and expressed in the most plain and comprehensive terms to help forward uniform Devotion pious Affection the most Orthodox Profession and Catholick Communion So that I think it may be universally affirmed that there is not any thing required in her publick Service necessary to those who communicate with her which any that own the name of Christians or are own'd for such by the general body of them can almost scruple unless because it is a Form by one sort and because it is ours by another sort But how unreasonable herein are both So careful she hath been to lay the ground of most Catholick Unity and to remove whatever might obstruct it This our Adversaries the Romanists confirmed by their own practice when for several years as we have been told in the beginning of Queen Elizabeths Reign they frequented our Churches joyn'd in our Prayers and Praises attended on our Sermons and other Instructions and received as some add our Sacraments according to the order for substance the same as now and had it is like done so still having nothing to object against them but from the after-prohibition of the Pope who had reason to fear they who were so well provided of all needful supply and defence at home might
wherein if all or most of them did not come in yet they grew to that extravagant heighth as to gain establishment for Principles of Christianity These Ages are charged by their own Authors as well as ours and stand most sensibly convict of the grossest Barbarism Stupidity Ignorance depraved Manners and all such corrupt Inclinations in all Orders and Degrees especially the ruling part as were most likely to make way for such Changes and Innovations 7. We have some farther sensible proof of a design in many within that time to impose upon the credulity of others and bring in strange Doctrines and unwarrantable Practices by the many Fabulous Stories feigned Apparitions and Revelations several of which they themselves will hardly now defend then brought into the Church to confirm these points in difference and which almost only the people then received for their Instructions to entice them first into an awful opinion of and then a confident reliance upon these things Nay farther among the many spurious Writings which then crept into the world under the most venerable names of the renowned Fathers of the Church now mostly discarded by themselves when their shameless Impudence hath been so fully exposed yet few of them there are in which this contrivance is not legible throughout to advance these Opinions and Practices So that we are indebted to the Reformation those great men which laboured in it and some of the most moderate and learned of their own side with the Art of Printing then but newly found out that almost all ancient Authors and Records have not lost their Authority which would have been much endangered among such gross depravers of Antiquity whose constant business it was to mar good Authors by their Interpolations Additions or Substractions or vent new ones under counterfeit old names to serve their corrupt ends But we are somewhat beholden to their ignorance and stupidity for doing it so grosly that there was need of little skill or observation to discover their Impostures 8. To which may be added in the last place against the supposed presumption in private persons or particular Churches to judge of publick Establishments by a seeming Superiour Authority that without some judgment of discretion in the former there is no room for a proper Moral Act much less are they capable of a truly Religious Obligation which an absolute implicite faith perfectly destroys But whilst every man is bound to prove his own work and must bear his own burden he must examine the grounds of his assent according to his capacity and determine himself by the best motives he can procure and is concerned at his utmost peril to do it with all due respect to the Authority and Judgment of his Superiours as well as the evidence of the things themselves which are no where in any Government beside thought inconsistent These Considerations duly weighed may obviate those first prejudices which usually lie in the way to intercept all thoughts of farther trial and examination of particular Points in controversie and may silence or shame the late idle vaunts of such who pretend to reason us out of our senses and undertake to demonstrate it à priori impossible that ever any false opinion should get into the Church or prevail therein I wish these men would try their pains and subtilty to prove it impossible there could be any such thing as wilful sin in the world I presume they might have as good Topicks to pretend to it from all convictions of Reason or Interest But after the most artificial composures herein they would hardly believe themselves or be credited by others against their experience It were well if they might prevail to make that less frequent which all must own so unreasonable in it self and destructive to us Object 2. But our Adversaries will yet urge upon us that supposing not granting such a degeneracy in the Church and need of Reformation yet this should have been done in order to preserve Catholick Vnity by common consent in a general Council and with most mature deliberation and consultation Answ 1. This was most earnestly desired and insisted on by the first Reformers witness the great Importunities of Charles the Fifth with the Pope upon their instance 2. When this seemingly prevailed and a pretended Council was called it was far from being free or general The Italian and meer titular Bishops out-numbred all the rest and both one and the other were overawed by the Popes immediate Dependants or Delegates and all things carried by such stratagems of Policy or partiality of Interest that the only care taken was to fix the disease and not provide for the cure by the best account we have of those transactions So that some Princes of their own Communion entred their Protestations against its proceedings disowning any Obligation to be tied up to their determinations 3. As the divided state of Christendom now stands it is rather to be wish'd for than supposed almost possible From the different Interests and inclinations of Princes who will hardly agree together in the Summons place or time of meeting or about the persons who are to resort to it from their several Dominions While the Roman Empire was intire the Emperours Edict alone was Summons sufficient to almost the whole Christian Church But now who shall take upon him to call or invite so many from so distant places no way under his Authority And that the Pope ever pretended to this power till of late can scarce be pleaded against such clear Evidences and Examples and where he is so much concerned it will be judged more unreasonable for him to demand it If this difficulty were overcome by any consent or condescension yet so many jealousies and cross interests are behind that will be and have been laid in the way of their first meeting together with a requisite peaceable disposition as are not easily foreseen and less readily governed not to interpose the difficulties of the journeys from such distant places and of the discontinuance so long from home of the chief Governours of the Church many doubts and controversies of the number and quality of persons having right to vote therein by themselves or Representatives will not soon be adjusted and without these and such like determined there is no preparation made for so venerable an Assembly After all when never so duly met we have neither Reason Promise or Example to suppose them now infallibly guided in their determinations but that they or the greater part may be mistaken themselves or mislead others through passion and false interest or be carried away in the noise or torrent of a multitude or be imposed on by the crafty He that considers matter of fact more than the finest Schemes and most subtil Reasonings of his own brain how things are oft strangely and unaccountably carried in publick meetings of men of extraordinary Fame yea in some Councils themselves and some of very sacred Repute in the Church
will think this no hard supposal though their orderly Sentence carries the most venerable Authority below Heaven It seems to argue the heighth of Blasphemy to arreign God himself of indiscretion if it be possible for any man or number of men to err from their Duty And very presumptuous it is to charge the Supreme Providence of defect in the provision for the continuance of his Church if they be capable to fall away yea let God be true but every man a liar when brought in competition He will not be tyed up by our most plausible Methods in the way of securing his own Truth which shall at last prevail though condemned whose wisdom is unsearchable and his ways oft past our finding out He will bring to pass his own holy designs though by means to us most unlikely or it may be seemingly opposite Whoever seriously reflects upon these things will have little reason to quarrel at the Reformation for want of this formal establishment in Council No Christian or Church is chargeable with the lack of that which it is not in their power to procure Men may please themselves with remote Speculations and the fairest hopes and wishes of such an Authoritative Decision of the disputes in controversie but if it be not to be had we must rest content with and make the best use we can of that provision which God in mercy hath indulged us for our sufficient satisfaction and safety Every particular National Church directly subject to no other may and ought to reform it self from known Abuses keeping within the Rule of Gods Word avoiding as much as possible giving just offence to any beside and being ready to give an account of its proceedings therein to all and to alter any thing that shall be found amiss or add whatever may be proved wanting to receive others into its Communion and to communicate with them so far as may be consistent with common Christianity own'd by all endeavouring to preserve Peace and Unity with all that call upon the same Lord praying to God to increase and improve them more and more such hath been the continued aim and proceeding of the Church of England We believe no true Member of this would have refused the general Communion of the truly Catholick Church in St. Augustine's Age or for some time after though possibly every opinion or practice then current be not suited to their present judgment or wish Neither can we think after so strange alteration of Circumstances through so many degenerate Ages that holy Father in his eminent zeal for the most Catholick Communion therein would now have been much moved by our present Adversaries arrogant claims of it to themselves alone though against the Rules and Principles of it with all others No Foundation is laid for it here but by the absolute submission of all others to their usurp'd Authority and rash or impious determinations Now who can hope for an universal Peace and Unity from such terms of accommodation only fit for an insulting Conquerour to impose like those which Nabash the Ammonnite propounded to the men of Jabesh Gilead to thrust out all their right eyes and lay it for a reproach upon all Israel 1 Sam. 11. 2. Object 3. Sometimes they object to us the personal miscarriages of some ingaged in the Reformation Answ If any did what they ought not or with unjustifiable designs what they ought the Church is no way accountable if what they did in the Reformation as such were good and they had sufficient Authority for doing it which we are ready to maintain that is all she is responsible for were other imputations really true which they oft are not However it will be an endless dispute and if determined would add little to the cause I may add few great and publick Changes are brought about where so many interests are concerned either way to promote or hinder them in which all things are carried with that clearness and evenness that were to be desired Private Persons are not chargeable with the supposed defects of publick Administrations of which they have not the management if nothing be required of them against their express Duty and they be provided of all necessary means of their Salvation though they may be inclined to wish some things had been ordered otherwise Object 4. Our Enemies on both sides are apt to object to us the want of due Discipline if not absolutely necessary to the being of the Church yet so far useful to the well being and perfection of it that it ought to have great weight in determining our choice to one Communion before another and is one of the most sensible bands of Unity in the Church Answ 1. The restauration of the Primitive Vigour of this hath been always wish'd for by our Church as in the Preface to the Commination but the accomplishment is very difficult From the degeneracy of the Age which would hardly bear it He that Governs in a less Sphere will find how oft he must bear with things which he does not approve and much easier it is to find fault with than to amend what sometimes we know to be amiss From the multiplicity of Divisions which weaken all endeavours towards it and then froward men unworthily charge the Church with what they themselves make almost unavoidable whereas if executed it would reach themselves as nearly as any who are now so clamorous against the most tender and charitable endeavours towards it as cruel and inhumane 2. The Pretences to it in the Church of Rome according to general practice so far as it can appear to us and we can judge by nothing else are more dangerous than any of these Omissions when turn'd into a constant circle of sinning private Confession and Priestly Absolution upon the imposition of very insignificant Penance and so over again For hereby men have the Authority of their Church to confirm in them the dangerous presumption that they have thus readily cleared themselves before God and so soon perfected their Repentance for such Sins which we find them not so watchful against afterward as that ought to suppose or make them Whereas the Church of England commends private Confession for our clearer satisfaction and direction in difficult cases as most needful but cannot truly say that it is an indispensable condition of our pardon which was never so believed or practised in the Church for many Centuries If people will not be persuaded to their Priviledge unless they be forced to it by false denunciations they must look to that if they miscarry it lies at their own door while they have no hopes here given them of pardon but upon such an intire Repentance as destroys the habit of sin and plants the contrary Grace and what need they may have of the Assistance of a Spiritual Guide and other helps in many Cases in order to this effect they may best consider 3. However the due administration of
Discipline is to be placed among conveniencies and advantages to be wish'd for rather than necessaries we cannot be without and it hath been and will be in all Ages of the Church more or less perfect according to a great many contingencies not to be stated before hand The Church hath ever judg'd it the best measure of using it so as may most serve the ends of Religion and the general benefit of the Community and not that she is bound always up to the strict merit of the persons falling under it and yet after all the strictest care and impartiality there will be room for the final Separation when our Lord shall send his Angels to gather out of his own Kingdom all offences and them which do iniquity If we will shun all communication with these though only in what is good we must flee out of any Church that ever yet was or will be so far as we know in this World and so from any hopes in that to come yet scarce any considerable Schism hath appeared in the Church which did not shelter it self under this pretence 4. Farther it may be alledged that several restraints may be upon the Church from the Civil Power When this had suffered so much by former Encroachments and Usurpations no wonder if it still retain some jealousie of that Yoke which with so much difficulty it cast off and provide as securely as it can for its future preservation though by suspending some of that outward assistance very conduceable to the due effect of Church Censures and sometimes by putting a stop to their sensible progress in some cases where no such danger or necessity required it Men by mistakes or prejudice may strein each power too far Better experience of the Regular management of the Ecclesiastical may in due time encourage the Secular farther to enlarge their Liberty and encourage their orderly proceedings so as may be most subservient to the ends of true Religion and the advancement of the common security of Church and State All the power which the Church pretends to as such is spiritual and that can make no alteration in the Civil Rights of men 5. Yet after all the Church amongst us hath not only sufficient Authority committed to her by Christ but reserved and countenanced by the Laws of the Land to testifie her Abhorrence of all notorious Scandals to the shame and confusion of gross Offenders and as a direful earnest of a worse doom that awaits them hereafter not here prevented by a satisfactory Repentance I need not refer to particular instances when we have frequent examples thereof If this be not always exercised by those with whom it is entrusted with all due vigour and sincerity after just abatement for necessity and a favourable allowance for such perplext difficulties of which scarce any private person can make a fair and competent judgment the fault will lie only at their doors whose is the neglect and private Christians shall not fare the worse in the performance of their duty nor fail of the salutary effects of the ordinary means of Grace by Gods own appointment because every publick ministration is not performed with that Religious care which becomes such concerns 6. Little pretence can they have from this Objection that desert the Establisht National Church and that most advantagious outward Bond of Unity therein in pursuit of private Assemblies and select Congregations where all Acts of Discipline must needs be supposed Arbitrary on one side and precarious on the other When he or they who inflict them own no power over them to aw or direct their proceedings or upon just occasion to reverse their Sentence nor he who falls under them has any other engagement to submission than his own free Act nor can suffer any farther prejudice without it than to be forced it may be to change his Company or place of meeting What ever grave and solemn appearance this may carry at the first setting up of such a new Government it will soon degenerate into Mockery or Confusion Whatsoever destroys the Unity of the Church overturns the main strength and Foundation of all Discipline the defects hereof we may hope to see repaired with the preservation of that but without that no prospect appears of any overtures towards it 7. To which may be added in the last place whatever want of Discipline any may lay to the charge of the Church of England none can complain of her breach of that Unity therein which all Christian Churches ought to maintain She neither invades the Rights nor pretends to reverse the just and regular Censures nor countenances the Schismaticks nor disallows the ministrations of any other Church so far as consistent with the express Institutions of our blessed Saviour and the universally received practice of his Church though otherwise mix'd with several corruptions which she wishes removed Object 5. Lastly our Roman Adversaries object to us the many obstinate Schisms and gross Heresies which have sprung up since the Reformation and as they pretend out of it from the forsaking of that bond of Unity in the Catholick Church only to be hoped for in their Communion where alone they say these are prevented or soon cured Answ The first part of matter of fact is too notorious to be denied and too scandalous to be defended but against the latter part of the original of these Schisms and Heresies many just exceptions may be interposed 1. The Reformation gives no countenance to them but severely condemns them and provides sufficient means to prevent or remove them if notwithstanding wicked men of corrupt Principles and depraved manners flee hither for shelter to hide their enormities and abuse or pervert the most wholsom Institutions and advantagious opportunities for their spiritual proficiency to the most contrary purposes The guilt and ill consequence will lie only at their own doors Christians must not be debarred of the ordinary means of Grace because some turn this Grace into wantonness St. Peter tells us of some who wrest the Scriptures unto their own destruction but neither he nor any other then or for many Ages after thought this motive sufficient to deprive the People of the use of them made it rather an argument of consulting them with greater caution and diligence lest being led away with the error of the wicked they fall from their own stedfastness 2. There were many Schisms and Heresies sprung up in the first and best Ages of the Church even in the times of the Apostles themselves as appears by several intimations in their Writings and in the immediatly succeeding while many Apostolical men were living and if we compare the account we have of them in the most ancient Authors particularly in Irenaeus they were as wild and extravagant as any of the later date yet the Apologists for true Christianity thought themselves very injuriously charged with those blasphemous Principles or flagitious Practices which they wholly renounced or disowned The evil one
is always most busie to sow his Tares amongst the best Wheat But that which is most to our purpose here to observe is that the same method which the Orthodox Christians then made use of for the Confutation and Conviction of Hereticks and Schismaticks we still appeal to by bringing them to the touchstone of Scripture and next to that the most Orthodox and Catholick Tradition Whereas how short and easie a decision to all debates might have been fetcht hence had they had the same apprehension of the Authority and Esficacy thereof by referring all Controversies depending to the determination of the Roman Church the Mother and Mistris of all and to that infallible conduct setled therein but not one word of that only when they make their appeals to her after the express Word of God it is in common with many other Churches especially those of Apostolical foundation as in Tertullian Irenoeus St. Augustin c. where they have to deal with such persons 3. The pretence of the most absolute Authority in the one part and the extortion of the most implicite Belief and blind Obedience in the other among them have not been able to secure themselves from considerable dissentions and Divisions in opinion and practice If these have not broke out ordinarily into the most open Schisms and Heresies the stop is more due to the craft and policy whereby they oft compromise the matter between both parties or to that outward force and violence which restrains them rather than to any opinion which they themselves have of this ready means of ending all disputes We find in the fiercest debates among them how little heed is given to this infallible cure farther than interest or necessity inclines them There may be a way of preventing controversies which destroys all Religion and makes way for Atheism in such a case I need not enquire where the advantage lies 4. We may answer most of those mischiefs had their rise from the ruines of the Church of England when that was violently assaulted and broken its Authority despised its Constitutions vilified its Order defaced its faithful Adherents persecuted then Faction and Disorder strange Doctrines Phrensical Opinions and all manner of looseness in Principles and Practices came in like a torrent and overspread the Land which before skulkt in corners and were little taken notice of The Restitution of the Church hath in great measure put a stop to their progress I knwo not of any Sect which hath started up since that time But almost every year before brought forth several If her pains and care have not yet been so successfully prevalent as to recover and restore all that have gone astray she hath not been wanting in her endeavours towards it which have reduced many and it is no little time nor easie task to repair the Ruines of such long Confusions and Desolations 5. We owe a great part of these Calamities to the same persons who now charge them upon us for beside the influence which their Agents Principles and Examples had in contriving and promoting those unnatural Commotions and Rebellions in the State which I am not now concerned to examine let matter of fact determine that as it hath been found more or less plain Thus far we have abundant evidence that several of their Emissaries have herded with the chief of our Dissenters and if some of the grossest Sects were not framed among them first as seems very probable yet most of them have been much fomented and strengthened by them and they have been oft found acting their parts under that disguise and have employed on all occasions their interest to shelter and protect them according to the known maxime of their Policy that the readiest way of effecting our ruine was by increasing and fomenting our Divisions here they have found their greatest harvest For when mens minds are unsetled and they grown giddy with being long turned about by every new wind of Doctrine and are weary of tumbling and tossing from one Party to another they will easily catch hold of any fancied support and be sooner betrayed to yield themselves Captives to the delusory hopes of rest and settlement amongst them 6. To all which may be added much of that irreverence and contempt of Persons and things Sacred which have made way for the forementioned sad Calamities amongst us are mostly due to their Oppressions Insolencies or Delusions When the People had so long groaned under their tyrannical yoke and intolerable burdens and found themselves so oft cheated by their manifest impostures no marvel if they be over-fearful of what they had suffered so much from and afterwards too suspicious of being deluded again and be soon tempted to transgress due measure in the use of their liberty being just recovered from extreme slavery though so many years have passed since as will hardly admit of a tolerable excuse Yet better experience and longer consideration we hope in time may teach them to distinguish between the certain Interests of true Religion and the hypocritical wiles of worldly Crast and Policy and so to think a due respect and Obsequiousness to those who sincerely manage the former necessary to preserve them from being imposed on by the latter and prevent their falling into the like miscarriages which they observe in others And that Apostolical Government good Order wholsom Discipline sound Doctrine and Uniform Devotion may no longer suffer under the false but most odious charge of Popery and that they who have under God been most instrumental in reforming and defending the Church from the real and gross Corruptions thereof may not still be oppressed with the unreasonable clamour of a meer invidious name which they that use most know very little what they mean by it only that it denotes somewhat favoured by them of whom they have deservedly an ill opinion The case hath been too like exemplified in another Instance especially of late years in which many Hypocrites have so scandalously abused the most solemn pretences to Sanctity and Devotion for a covering or continuance to the most horrid Oppressions Schisms and Rebellions that they have emboldened profane men to scorn and send out open Defiances against the very appearance of Religion and possibly tempted others serious and hearty lovers of iâ—s cause to be too modest and shamefaced in its defence yet we hope unfeigned Piety will be always justified of its Children Sutably truly Catholick Principles and Observances may vindicate themselves though gross Errors and Imposâ—ures have long passed under that disguise Notwithstanding ordinary People not always the best distinguishers and who are often hurried from one extreme to another do not redily discern one from the other but having found themselves once cheated be a long time over-jealous of a like design upon them VI. From the Premises duly considered will I hope in the close be inferred the strongest motive and Obligation upon all among us heartily to embrace and steadily to persevere in the