pretending only to private or selfe-reformation Such was the Schism of former Separatists whilest this Church stood free from violence They went their way and it remained where it was This incurrs the guilt aforesaid of high disobedience and breach of Charity but not in so high a degree as that which followes A Schism that not only divides from the Communion but also offers violence to the destruction of the Church pulls down what was not only persons and Governours to set themselves in their places but also the form and government it selfe to set up their own in stead of it This is higher and farther than ever any of the Ancient Schismatikes went which changed not the form of Government alwayes used in the Church and this will be considerable in the violence of our modern Schism But before we charge them according to the premises let us clear the Case as it stands between the Church of England and that of Rome charging us with Schisme upon the Reformation §. IV. Our Defence against the Church of Rome Our Defence in generall comes to this as it was touched Tr. 1. c. 4. 5 6. This Church had Cause for such Reformation and Authority for the doing it sufficient both For when such Errors prevail in a Church and come to such generall practice it is high time by due Reformation to cast them out and when they are in Authority be convinced and doe it then is the Reformation just and lawfull First there was sufficient Cause by reason of Error and corruption in belief and Worship such as we could not continue in without gross dissembling and wrong to our consciences and Gods honour The truth and evidence of this stands upon the examination of those doctrines touching Faith and Worship wherewith the English Church was generally tainted according to the Romish infection The tryall whereof was in part made Tr. 1. c. 30. to shew that the points wherein they and we differ cannot be as they would impose upon the world Catholick doctrines i. e. the beliefe and practice of the Church in all ages since the Apostles or as S. Jude ver. 3. calls it the faith once delivered But farther to the end that they which cannot examine all the Romish doctrines whether they be Catholick or professed in all Ages may briefly and more neer at hand see so far into that Church as to perceive it is not such a Church that they who have means to know better can safely or conscionably communicate with We will make a brief tryall or estimate of a Church by the Faith Worship Sacraments professed practiced administred therein for these the Romanists will not deny to belong immediately to the constitution of the Church and therefore fit to give us direction for holding or not holding Communion As for example If we finde any Church or Congregation of Men calling themselves Christians deny directly and peremptorily any Article of the Creed or Belief into which all Christians are baptized as professed Arrians and Socinians doe it is evident their Error is immediately against the foundation they doe not deserve the name of Christian Churches We doe not so charge the Church of Rome But albeit she holds the Foundation yet finde we her superstructures in no less matters than of Faith and Worship to be such as the Foundation will not safely bear nor any good Christian coming to the knowledge of them conscionably endure For when any Church propounds any thing as matter of Faith Worship without manifesting the truth thereof to mens consciences by clear consequence from those prime Fundamentals into which they are baptized or from Scripture it selfe it is intolerable For this Rule is just and reasonable Whatever the Church propounds so to be believed and practiced it stands bound so to manifest the same else it sets it selfe in Gods stead taking an immediate dominion over mens faith and consciences but in all other things which the Church propounds and enjoynes as matters of Order Ceremony discipline for the more significant profession of that Faith or the more decent performance of that Worship every Member of the Church is to obey or to bring as expresse warrant from Gods word against the particular he refuses to doe as the command is expresse which binds him to obey those that are over him in the Lord Were this Rule well held to there would have been more peace in the Church It was necessary for peaceable subjection Tr. 2. c. 1. will be useful below against those that causelesly divide from this Church And as to the present Case we did not quarrell at the Church of Rome for matters of Rite Order or the like but of Faith and Worship The superadded Articles being so farre from a manifestation by clear consequence as above said that they proved clearly inconsistent with the Word and the worship then in an unknown tongue against the Apostle plainly 1. Cor. 14. against the reason of a reasonable serving of God beside that Worship which was given to Images against the express words of the second commandment Lastly examine a Church by the Sacraments in it administred Those two which confessedly are of Christs appointment Where we finde the Cup denyed to the Cummunicants we see a direct breach of Institution a defrauding the People of God of that part of the Sacrament which affords and makes them partakers of Christs blood-shed also where we finde a daily propitiatory Sacrifice established we plainly see a depravation of the Sacrament and a derogation to the One oblation upon the Cross Thus to say nothing of Primitive Antiquity it is cleer to every one that sees any thing there is just Cause of Reformation where such Errors and Corruptions have prevailed and of ceasing to communicate at least as to those Errors and Practises with that Church which will not being admonished reform them so that if the Question be put to any man whether he will be of the English Church as it was corrupted together with the Romish or as it was after reformed it amounts to this Whether he would be a sick and diseased man or whole and healthfull Whether keep company with persons infected or with those that are cleare and sound The choice is easie to a man in his wits §. V. Iust and sufficient Authority for publick Reformation But to cast those Errors and Corruptions out of a Church by publick Reformation is required Sufficient Authority That also was not here wanting both the Civill and the Ecclesiasticall Both these were seen in the Ancient lawful Synods gathered and held for the same purpose of Reformation And therefore every Nationall Church having within it self the whole subordination of Ecclesiasticall Power or Government the Permission and Authority of the Supreme Civill Power concurring may reform it self i. e. make a publick nationall Reformation The Antient Council of Arles in France the severall Councils of Carthage in Africa of Toledo in Spaine did so and that not
for preserving that one body which is the Church Eph. 4. 4. 13. 16. II. As for Catholick or Vniversal Practice or Tradition which stands in the consent of all the Churches in all Nations and Ages since the Apostles as Sectaries wave it altogether as wholly contrary to their Novelty so Papists pretend it onely reducing it into the testimony of their present Church and cannot truly give Catholick Tradition for any point of their faith and worship wherein they differ from us But the Church of England in the midst between both denying onely the Romish Tradition which brings not down any part of their Faith or Worship through all Ages from the Apostles admits of the true Catholick Tradition or Practice and yields due Authority to it the force of it resting upon common sense and reason which is in every man and which he must forsake that denies the Witnes of such Tradition it being not possible that all the Christian Churches which began in and about the Apostolical Times and so succeeded through all Nations and Ages should be either deceived in what they unanimously witnessed or agree all of them to deceive those that followed them Whereas the testimony of the Romish Church being but part of the Catholick and possibly over-ruled with some prevailing Faction cannot convince upon any such common notion of humane reason but must first prove it selfe to be the onely Church and infallible And seeing it is forced to seek such proofe by witnesse of Scripture they plainly run in a Circle from the testimony of their Church to the receiving or proving of Scripture to be the Word of God and back again from the Witnesse of Scripture to prove their Church But Catholick or Vniversal Tradition brings down Scripture to the Conviction of Heathens or Jews that will but use their common sense and reason that discovery which Scripture makes of it selfe by light from the innate qualities and internal Arguments relucent in it comes after and appeares to them onely that having entertained it upon the former Witnes of Catholicke Tradition are versed in it So by this Witnes of Catholick Practice in observing the Lords day Easter day Episcopal Government throughout the Church from the Apostles time we are assured that such passages of Scripture as concern any of these doe shew the Beginnings of the said Practices and the Church of England as it received at first and ever since observed the fore-mentioned particulars so it commands in generall due respect and adhaesion to that sense of Scripture which comes down by such universall consent III. Whereas the condition of the Church according to severall respects admits the distinction of Visible and Invisible the Romanists beare themselves too much upon the one extreme and the Sectaries upon the Other the first will have such a visible flourishing condition of it as is inconsistent with that state which the Church of Christ has and may fall into and prejudiciall as by them pretended to all just Reformation and profession of Truth which more neerly concerns the life and soul of the Church and the more invisible perfection of the members thereof And therefore they please themselves with the outward garb and face of their Church and will have it tryed by the conspicuous Eminency of it as Tr. 1 c. 12. rather than by truth and purity of doctrine Sectaries on the other extreme bear themselves too much upon the Invisible condition of the Church which stands in those inward qualifications of true faith and sanctification requisite to make a true and lively member of Christs mystical Body so that in the pursuit thereof and in pretence of gathering Churches consisting of such members onely they dissipate the visible Church of Christ and dissolve the Government he has setled in it But every true English Protestant acknowledges the Church of Christ is a visible society of Believers or of Professors of the Christian Faith of whom some are effectually called true and lively members but that is invisible others not yet advanced beyond the externall calling or profession a society I say of such Professors under such a Regiment or Government left by Christ and his Apostles and left to this purpose to keep all in unity and to advance those that are admitted in the visible Church to the meanes of Salvation unto a reall and effectuall participation of Grace and Union with Christ as lively Members of his body Eph. c. 4. 11 12 13. 16. And therefore all Christians are bound to yeeld obedience to the lawfull Pastors and Governors of that Visible Church whereof they are Members All this we professe in that Article of our Creed touching the Church for albeit that invisible condition of true Faith and Sanctity be the highest concernment and qualification of a Member of Christs Church and the attaining to that condition be the hope and aime of every good Christian in the Visible Church and therefore the chiefest thing in the profession of that Article viz. a Communion of such true Believers Saints and Members of Christ yet because the administrations of the visible Church tend necessarily unto that end and he that cuts himself off from the communion of the visible Church bereaves himself necessarily of the means to be advanced to that invisible condition therefore he that professeth this Article sayes he believes Christ alwayes has his visible Church which may be found in which such Meanes and Administrations may be had and that he yields obedience to the Pastors and Governors set in it to that end and purpose IV. As the Romanists pretend to an infallible assistance of Gods Spirit bound to St. Peters Chair so have Sectaries their confidence of the speciall guidance of the same Spirit And if we set the vanity of the one against the other we may find as much semblance of Reason from those places of Scripture which Sectaries alledge for every true Believer so inspired and directed as from those places the Romanists alledge for the Papal Infallibility of which Tr. 1. c. 27. Both these pretences are the very bane of the Unity of the Church Romish Infallibility rendring that Church incorrigible and setting it beyond all bounds of accord with other Christians that desiring Reformation will not be satisfied or put off with that pretended priviledge and the pretence of Sectaries rendring Pastors and Teachers in the Church uselesse or at least weakning the obedience due to them puts it into the power of every one that will fancy himselfe a true Believer and guided by such assistance to be a Reformer and to break the Church in pieces In the Church of England no such pretence either of Infallibility in the Governours or of Private Judgment in any against their Governours but such Authority of Governours and Pastors lawfully constituted as is beyond Appeal save to a Generall Council sitting and competent to determine and define in all Causes and to stop the mouth of the gainsayer and bind
under Ecclesiasticall Censures The ancient Church pretended to no more had no other way or means of preserving Unity as said Treat 1. c. 13. When we ask of Those that dissent from this Church in following their own sense or interpretation of Scripture Who shall judge The Papists think we then come into their Road and oppose their Plea to our Sectaries But we are still in the midst between them Not establishing a Papal Infallible Judge nor allowing Private Judgment to stand against the Publick Not calling them to be tryed at Rome as if that Church should judge for all but to submit to the Publick Judgment of this National Church of which they were Members and in which there is such power as is said of judging for others and of censuring or binding the obstinate Gainsayers as Treat 2. c. 1. nu 36. If it be objected There was such Authority in the Governours of this Church before Reformation how then could Private Judgement take place against them to introduce the Reformation We answer It is possible there may be cause of dissenting from the chiefe Governours of the Church and that Reformation may take its first rise from Private Judgement as Tr. 1. c. 9. but then to be managed with all peaceable moderation and subjection as is there shewn and more largely Tr. 2. c. 1. Now whether our Reformation took rise from some private judgement intimated to them in Authority or from the immediate inclination and judgment of those that had the Authority it is not materiall seeing all was carryed peaceably and the work done not against but by those that were the chiefe Governours in the Church V. As for that due Subordination of Pastors and Governours in the Church seen and set forth in the true ancient Episcopal Government it is wronged on both sides The first invasion was made upon it by Papal usurpation under the title of Vniversal Bishop or Pastor which in the judgement of Gregory the first is to make him in effect the onely Bishop and all others but his Ministers as the same Gregory declared against John of Constantinople affecting that Title and cleared himselfe and his Predecessors from assuming it to themselves But it was not long ere his Successors challenged and obtained it and ever since have used it to the vassalage of Christian Bishops where they will suffer themselves to be so abused On the other side every Sect risen in these dayes has lift up a hand to pull down that office and power making spoil of the Means and Maintenance thereunto belonging The Church of England in her Reformation did according to the Universall Practice of the Church retain the Episcopal Government vindicating it from Papal Usurpation and is now put to defend it against the invasion of all other Sects which therefore stand convinced of down-right Schisme as will appear below I have the longer stayed upon these Instances because they doe much tend to the clearing of the businesse in hand Now more particularly to the Case which is thus in generall resolved §. III. Resolution of the case The true Protestant Church of ENGLAND is unjustly charged with Schisme by the ROMAN for that Division which followed between them upon the Reformation But does justly charge all other Sects with Schisme which have divided from it since that Reformation There are three words to speak of here by way of Explication 1. National Church for we have often spoken in the Treatises and still shall speak of the Church of England as of a Nationall Church That therefore is to be accounted a Nationall Church which has in it the whole subordination of Church governments as the third Councel of Carth. Can. 2. Provinciae quae primas sedes habent viz. One Primate with severall Bishops Priests and Deacons Whether the extent of it be bounded with the Limits of the Nation or according to the Precincts appointed by the Ancient Councils or the Supreme Civil Power Every Congregation nay every House may bear the name of a Church the Church in their hâ—use Rom. 16. 5. but as part onely of and in subordination to the National Church So the Churches of Ephesus Rome Corinth upon the first planting of Christianity in these Cities began in a singular Congregation but being inlarged to a due fulnesse had every of them the exercise or practise of that whole subordination of power and Government II. For the word Reformation We must distinguish between that which is Publick or Nationall the reformation of a whole Church in forbidding and casting out errors or Corruptions in beliefe or practice and that which is Private or particular the Reformation of a mans self in not admitting or ceasing to professe Errors prevailing or imposed by the Church of which he is a Member or in which he was baptized and Educated upon which Reforming of himselfe may follow a dividing from that Church by Excommunication or at least by Non-communion III. Touching the words Schisme or dividing of Communion we must distinguish Actual non-communion or want of Actual Communion with a Church from Schisme or the guilt of Schisme The first which is want of Actual communion may happen between two Nationall Churches disagreeing in some practises and that disagreement followed with too much heat as Tr. 1. c. 17 18. and sometimes between a Church and particular Members of it through mis-informations passion exasperations But Schisme is a wilfull i.e. voluntary causles dividing or separating from those we ought to hold Communion with And as before said of Non-communion so observe that the guilt of Schisme may fall either upon a Nationall Church causlesly dividing from or refusing to hold communion with other Churches or else upon the Members and parts of a National Church withdrawing their obedience from their lawfull Pastors or Governours and dividing from them and the Congregations under them setting up a distinct communion or joyning themselves to any such elsewhere set up The case between the Churches of England and of Rome stands according to the first consideration of Schisme as it falls between two Nationall Churches and if the division which followed upon the Reformation must be call'd Schism we shall see in examining the cause of our Reformation that the guilt of it falls on them not us But the case between the Church of England and other Sects which have divided from it stands according to the second consideration of Schism between a Nationall Church and the Members thereof Which dividing from it stand guilty of the highest degree of disobedience unto their Governours and the highest breach of Charity both towards their Governours and also all the people of God continuing in obedience to and Communion with them Lastly there are degrees in the height and guilt of Schism A Schism by a bare recess from the Communion of an established Church setting up a distinct Communion from it but leaving it in its own condition and establishment
all the Members thereof how much more Vniversall practise This the Adversaries of Episcopall-government whether they be of the Classicall or Congregationall way turn off with a light finger as if it had no weight in it or as if the Apostle had said nothing in alledging the Customes of the Church Scripture is the onely thing they will be tryed by We refuse not to meet them there but let them consider that they come against the Established authority of their own Nationall Church against the custome and practise not onely of that but of all the Churches of God and there are bound to bring plain and expresse Scripture to demonstrate that Episcopacy or such a superiority over other inferiour Pastors or meere Presbyters is directly unlawfull for else the Custome and Practise of the Churches by the Apostles rule must be observed so long as in force i. e. till due Authority change them supposing they are changeable and that it is in the power of the present Church to change them It were well the Adversaries of the Episcopall Function would yeild more Authority to Universall Practise or Tradition of the Churches of God at least in their respect to some points they will acknowledge themselves bound to maintaine As first That Scripture is the Word of God I do not ask upon what grounds they finally believe this themselves but how they would maintaine it against Heathen or Jew and perswade them to it but upon the witnesse of universall Tradition which speaks to the conviction of all men upon the ground of common Sense or Reason as abovesaid 2. or Secondly That the observation of the Lords day comes from the Apostles How would they convince such a one as Mr. Trask was by the places of Scripture mentioning the Apostles meeting upon the first day of the week or that place which names the Lords day Rev. 1. which might be on Easter day the annuall Lords day He according to the doctrine of these men slighting the Witnesse of Universall Tradition or Practise found nothing in Scripture expresse but the Commandement for the Seventh day or Jewish Sabbath so obstinately held for that till he was reclaimed by the labour and travail of our learned Bishops and made to see how the continued and undeniable practise of the whole Church did clearely shew those passages in Scripture were intimations of this practise then beginning and that their observing of the Seventh day or Jewish Sabbath for they observed that too as occasion served was but in complyance with the Jewes for a time while the Temple stood In like manner the Universall practice of the Church the best interpreter of Scripture where there is not any place of it so plaine as to take away all gainsaying tells us those passages we shew in Scripture for this Government contain so many intimations and sometimes exercises of that Episcopall power which should continue in the Church after the Apostles and assures us those other instances brought by the Adversaries against that Function cannot inferre any other way of Government And therefore we had good cause to say above Episcopall Government was conformable to Gods Word which is our second consideration §. XIV Episcopall government conformable to the word Secondly then take we a briefe survey of the Grounds on both sides which yet I cannot in reason enter upon without asking leave to suppose it possible which never was seen in any particular that Universall Tradition or Practise can be contrary unto Scripture but yeilding that as possible to the Adversaries it is cleare they are bound as abovesaid to demonstrate this Practise or Government is against Scripture and that their way is peremptorily there prescribed How impossible it is for them to do this appeares at first sight by their severall judgements upon the passages of Scripture concerning Church-government Some of them look upon these passages and think they see a Classicall or Presbyterian others of them look upon them and are as strongly perswaded they see a Congregationall or Independent way Where 's the clear Evidence then which they pretend against Episcopall Government To examine their chiefe Instances briefly and plainly for the satisfaction of ordinary Capacities make the triall of those that are alledged for the Classicall way because that pretends to more regularity and to a better foundation than the other Their Instances are from the mention made in Scripture of Presbytery and Presbyters or Elders and the name of Bishop applyed to them We read 1 Tim. 4. 14. the laying on of the hands of the Presbytery But what evidence is there in this to demonstrate that the power of ordination was put into the hands of meer Presbyters For first it is a question whether this laying on of hands was for ordination here or for some other purpose Secondly when that is granted it is a question whether the word Presbytery here implies the office to which Timothy was ordained or the Persons ordaining him for both interpretations are admitted Thirdly admit the Persons ordaining are meant yet never can it be proved they were meer Presbyters for besides that the word Presbytery or Eldership included the Apostles and all the chief Rulers of the Church 1 Pet. 5. 1. who am also an Elder and John Ep. 2. v. 1. Ep. 3. v. 1. the Elder St. Paul saith expresly he laid hands on Timothy 2 Tim. 1. 6. Neither can they in all Scripture give one instance of Imposition of hands for Ordination permitted to meere Presbyters alone So for the places alledged by them mentioning Bishops and Deacons onely as the Ministers of the Church Phil. 1. 1. or calling them first Elders and then presently Bishops Tit. 1. 5. 8. Acts 20. 17. 28. If we say that in these and the like places those first Elders set in the Churches newly planted were Bishops properly or that the Elders or Bishops there mentioned were of both sorts some Bishops properly some inferiour Presbyters the Adversaries could disprove neither part evidently or if in the third place we should grant them what they aime at that these were onely Presbyters it would be nothing to the purpose unlesse they could directly shew the power of Ordination and Government over those Churches fully committed to them For supposing those Elders to be such Presbyters the name Bishop might be appliable to any of them in as much as he had over-sight of any flock which Name was appropriated after to the more Generall Pastor who had oversight of the Presbyters and particular Flocks or Congregations within such Precincts And what marvail is it if the distinction of these two sorts of Elders or Bishops did not nay could not appeare so clearly in the beginning of the new planted Churches and whilst the Apostles were on earth governing the Churches as it did after the Churches were enlarged and the Apostles gone off Then clearly appeared who succeeded them and how far in that ordinary power which was to continue
Act. 5. what a fearfull judgement was shewn upon Ananias and his Wife for withdrawing part of that he had devoted to the use of the Church That they may fear who are so hardy as to commit greater Sacriledge in taking to their private use what others have applied to the service of the Church And shall I speak the Result of my Thoughts secretly enquiring what might be the Cause wherefore it should please God to suffer the Church of Rome to continue in so powerfull condition notwithstanding all the Errors and profanations taught and practised therein I saw reason wherefore God whose way is in the Sanctuary Ps. 77. 13. secret but holy and just should for the sins and carelesnesse of Christians turning his grace into wantonness suffer after 600 yeares knowledge of his Truth many Errors to enter and prevail generally over the Church and make the word of truth more precious to the end that they which were approved might be manifest 1 Cor. 11. And wherefore he should for the divisions and cares of Christians suffer the Vanity of Mahumetan superstition to gain ground upon the Christian Territories to the punishment of many and the trial of those that were constant But that after it pleased him to make the light of the Gospel break out and the truth appear in the Reformation he should suffer the Church of Rome with all her detected Errors which from the Sixt age of Christianity had prevailed still to continue in power and glory as to the greater part of what it possessed besides that generall reason the lives of Protestants too much unanswerable to the Truth and light God had opened unto them I can finde no speciall one unlesse it be the guilt of sacriledge in most protestant Churches tumultuarily reformed casting out Bishops invading their Office and seizing upon the revenues of their Churches Thus to the dishonour and prejudice of Gods Truth making it a part of their Reformation to cast out that which the Catholick Church had alwayes carefully observed and was yet commendably reteined in the Church of Rome Had the Reformation every where as it did in England reteined the Ancient prayers and form of Liturgy the ancient Government by Bishops and not laid hands on the meanes of the Church the Dagon of Romish Error would every where have faln before it If the prevailing of Sects to the disturbance of this Church be objected against the Regular reformation of it We acknowledge God is just and how now covered the face of this Church with a Cloud in his his Anger and for our sins chiefly who should have kept the charge of his Sanctuary and his holy things We are ready to receive the charge of any Personall failings or neglects in the use of our power Office performance of our Duties according to our severall stations yet let them know they had not sufficient Authority to make Reformation of Personal Abuses but if through our sides they strike as they doe at the Power Office and Function it self and because they conceive us unworthy of the meanes applyed to the Church will therefore take it to themselves let them fear what will follow and what can follow but confusion both from the boundlesse course of Error finding no stay when once it has past the due limits and from the usuall Course of Gods justice punishing deceitfull men with their own pretences feares and delusions For when once the spirit of Error has forsaken the Rule and broken the bounds of lawfull Government which held all together has raised so many humors and impowred so many sects what one way right or wrong can be agreed on setled established It is not imaginable without changing of the Errors and destructive Principles upon which the discord is raised and continued And what can be the end or Issue suitable to such proceedings and to the just judgement of God but that after there has been Levelling upon Levelling and every sect has had its course to the punishment of this sinfull unthankfull Nation we should be exposed to the danger of some forrein power that will impose new Lawes and another Religion upon this people if a more generall humiliation doe not prevent it I doe not mean a Fasting for strife as they did Isa. 58. 4. we have had too much of that already to the greater provocation of Almighty God but a real true repentance in turning every man from his evil way and from the violence that is in their hands as the Ninivites did Jon. 3. 8. It was the Pretence or fear of the Scribes and Pharisees gathered together in their great Councel against Christ Venient Romani if they should suffer him and his doctrine the Romans would come and take away their place and nation Jo. 11. 48. and therefore God in his just judgement did punish them as he threatned Isa. 66. 4. in chusing their delusions and bringing their feares upon them the Romans did come and therefore come and tooke away their Place and Nation because they tooke away Christ and opposed his Gospell and to make the easier way for the Romans to come in severall factions as Iosephus tells us prevailing amongst them ceased not in the mean time to destroy one the other So it was the pretence and this fear was put into the people that if the Church of England and the Governours thereof were suffered to goe on Venient Romani the Romish Religion or Popery would come in and by this fear or jealousy the People were raised against their superiours as the people were then against Christ When as indeed by their pulling down what formerly was well established and by destroying one what the other builds they make fair way for the Romish Religion or the Alcoran or Atheism to come in over their Ruines or through the many breaches made by severall Sects If the Teares and prayers of the obedient Sons of this Church and of those that would live peaceably in the Land doe not prevent it by averting Gods just wrath and procuring a restauration to this Church that it may be a praise again upon Earth There is hope and comfort in the next verse Isa. 66. 5. to them that tremble at the word of the Lord Your brethren that hated yow that cast yow out for my Names sake said Let the Lord be glorified blessing him for the successe of their iniquity or in confidence thereof provoking him to shew his approbation of their Cause and doings by his judgements but he shall appear to your joy and they shall be ashamed The first Ejectors or Levellers of our Time those of the Presbyterian way who cast out and sequestred whom they pleased and tooke possession and said Let the Lord be glorified for their successe great cause have they now it appears what confusion follows upon their beginnings to be ashamed of what they have done I pray God they may and lay it sadly to heart and that all others who have advanced upon
A Compendious DISCOURSE UPON THE CASE As it stands between the Church of England and of Rome on the one hand and again between the same Church of England and those Congregations which have divided from it on the other hand TOGETHER WITH The Treatise of the Division of the English Church and the Romish upon the REFORMATION Enlarged with some Explicatory Additionalls By H. F. D.D. LONDON Printed by J. G. for R. Royston at the Anstel in Ivy-lane 1655. To the READER BE pleased to understand that for amending not a few faults escaped in the first Edition of the Treatise touching The Division of the English and Romish Church upon the Reformation the Printer intended a second In order to which the Corrections were sent up to him with some explicatory Additionalls but other more necessary imployments intervening caused him to lay it aside and when I thought he had forgotten it and was willing he should doe so he lets me know he had reprinted some sheets of it I did not like he should after almost two years suppression send it abroad with no more advantage it came therefore into my minde to draw up the Case into a more compendious and methodicall Discourse and to adde the other part of the Case as it stands betweene us and those that have divided from us still making references to the like points and passages as they lye scattered in the Two Treatises before printed This of the Division c. and that other of Certain considerations touching this Church What is here done is intended and accordingly contrived with such brevity and plainnesse as the Cause would well permit for satisfaction of those who not acquainted with large Controversies are ready to receive the instruction given them and being still in the Vnity and Communion of this Chu are willing to continue therein notwithstanding the Temptations on both sides or else following the seduction of the one side or the other Romish or Sectarian in the simplicity of their hearts are not unwilling to return upon discovery of the Error and danger of their Way Which that they may see I pray God in time to open their Eyes ERRATA PAge 15. l. 28. adde former p. 24. l. 11. after serving God adde Rom. 12. 1. p. 28. l. 15. for or Western r. and Western l. 25. after of which tima adde i. e. of the four first generall Councels p. 31. l. 20. for Christ alwayes r. and alwayes p. 45. l. 27. after yet adde they think p. 49. l. 13. for Act r. Article p. 54. l. 6. for of r. or p. 87. ult. for preserving r. preventing p. 111. 16. for understanding r. undervaluing p. 122. l. 25. for know r. knew p. 126. l. 11. for that may r. that they may p. 129. l. 25. for his r. their p. 136. l. 15. for the old Prophet r. old Prophets p. 144. for cares r. jarres A Compendious Discourse upon the case as it stands between the Church of England and of Rome on the one side And again between the same Church of England and those who have divided from it on the other §. I. The Church of England I Need not premise any thing for distinguishing the three Parties concerned in this case They are too much at odds and their differences too many and notorious yet lest there be a mistake in Names because all the Sects in this Nation call themselves Churches and Churches of England therefore by the Church of England is understood the Church of Christ in this Land established upon the Reformation holding out her Doctrine and Government in the 39. Articles her Liturgy and Publick Divine Service in the Book of Common-Prayer and all those are called Sectaries and are proved so to be who of what perswasion soever have departed from or refused to hold communion with this Church upon dislike of Doctrine Government Liturgy Rites and Ceremonies or any of these The Church of England standing thus between the Church of Rome on the one hand and the aforesaid Sects which have divided from it on the other hand is challenged and assaulted by both put now to defend it self against both Which brings to mind the Device of some Romanist who to make himself merry has pictured an English Protestant standing between a Papist and an Independent borrowing Arguments and Reasons from the One to oppose or answer the Other Against the Papists he must plead as do all Sectaries Invisibility of the Church Scripture alone Liberty of private judgment against other Sects he must help himself by urging as do the Papists the visible condition of the Church the Authority of it Catholick Tradition and Practice and the Succession of Bishops and Pastors Well the Romanists may thus seemingly please themselves but indeed This of all other Reformed Churches has been and is by reason of its most regular Reformation their great eye-sore and heart-sorrow And the English Protestant or obedient Son of the Church of England as he is well set between a Papist and Sectarie as between two Extremes so he onely is able to stand against the opposition or pretensions of both for if we examine the false Grounds and deceiving Principles of Both as to this point of the Constitution Government and Communion of the Church we shall clearly see the Truth lyes in the midst between both and the Church of ENGLAND holds and maintains it To give some Instances §. II. First instance in Holy and Catholick I. The Church of Christ according to the Article of our Beliefe is One Holy Catholick The Romanists run away with the name Catholick appropriating it to themselves and every Sect with the title Holy holding themselves the only Congregations of Saints And as the Romanists enforce the name Catholick to the prejudice of the Title Holy admitting no Church to be Catholick that will not defile it self with their errors and corruptions So Sectaries under pretence of advancing Holinesse and purity and of gathering a Holy Church and assembly of known Saints overthrow the Catholick and draw the Church of Christ into a corner confining it to their own Sect or perswasion Now see the Church of England in the midst which by a most regular and warrantable Reformation had respect to both and in relation to the title Holy provided for purity of Doctrine and worship so that there can be no just complaint of Errors retained and for purity of life by coercion of Ecclesiasticall censure so that no scandalous or notorious offender should be suffered So in relation to the title Catholick this Church did retain as for Belief so for practice whatever had that stamp of Consent of all Ages upon it not confining the Church of Christ within the bounds of her perswasion but leaving it stil Catholick and communicable to all such Christian Assemblies as doe not wilfully cut themselves off but are careful so far as they have means to hold the Vnity of faith with the bond of charity which is necessary
in Civil but Ecclesiastical things did justly vindicate their Crowns to the power and dignity due unto them and their Churches to the Liberty and Independency which as abovesaid belongs to every National Church having within it the whole Subordination of Ecclesiastical Government To conclude Seeing by Reformation we cast out as we had just cause Error and Corruptions crept in upon the Christian Faith and Worship and retained what ever was Catholick we cannot be accused of Heresie Seeing also by the same Reformation we cast off the yoak of an usurped Jurisdiction and vindicated this National Church to the just Liberty we cannot incur the guilt of Schisme for that breach of Communion which followed either upon our ceasing to hold and practice with them in the aforesaid corruptions or upon our denying farther obedience to that usurped Authority cannot be imputed to us who had just cause for doing it and used just Authority in the doing But if that breach of communion which followed be Schisme the guilt of it rests upon the Church of Rome in generall and on all English Romanists in speciall according to the severall consideration of Schisme above 3. as it falls between two National Churches or between any National Church and the Members thereof When between two National Churches that Church stands guilty which gives the cause and peremptorily prosecutes it So the Church of Rome did by imposing under pretence of Infallibility and therefore incorrigible her own doctrines pronouncing all those to be Heretiques that did not receive them and by usurping Universal Jurisdiction concluding them Schismatiques that did not obey But the guilt of Schisme lyes upon all English Romanists holding to that Church as upon Members dividing themselves from the body and communion of their National Church and this concerns not onely those who have revolted from this Church to the Romish but such as alwayes professed themselves to be of that Church it falls upon these not for desertion or separation but for Recusancie or their fefusing the communion of their National Church and adhering to a forreign Jurisdiction which is contrary to the way and order which the ancient Church took for preserving Unity and excluding Schisme by no means suffering such disobedience and division of the Members of any National Church where that Church did not divide it self from the Catholick or give cause as the Church of Rome has done §. VIII Second case as to those that have divided from this Chur Now to the consideration of the Case as it stands between the true Reformed Church of England and Those who of what perswasion soever have divided from the communion of it By that which has been said it is evident the Reformation made by this National Church was most just and regular taking for the Rule Gods Word with the consent and practice of the Ancient Church and thereupon rejecting no more than was necessary and retaining what wns usefull shewing therein a due zeal of Truth together with Christian Prudence and Charity to the taking away just cause of Complaint from all distempered Zelots and giving fair occasion of conviction and allurement to those of the Romish perswasion from whom we differ when they shall duly consider there was no more Difference made than needs must Whereas others who have endeavoured Reformation out of a misguided zeal taking for their Rule an opposition to the Church of Rome rather than a conformity to Gods Word and the Consent of Primitive Times have cast out for Popery many things Episcopal Government Set Forms of Liturgy Kneeling at the Communion and the like which were most undenyably before Popery was hatched in the world Now these being cast out upon that score by Heady Reformers who call themselves Protestants Protestors indeed against many Truths the Papist takes them up and thanks such Reformers for yeelding such Truth to be Popery and so he remains more confirmed in his way and hath more cause of offence at Reformed Protestants were they indeed to be measured by such irregular proceedings The Romanists know this well enough and are sensible of the difference between the Reformation or Establishment of the Church of England and all other pretensions and therefore have made it alwayes their main design to undermine this Protestant Church so wel established and in these dayes the Emissaries of Rome have been very active to help forward a confusion joyning themselves if there be truth in that which so many have reported on their knowledge to Sects of severall Perswasions for the pulling down what was and advancing their pretended Reformations Not that the Romanist approves them but because he knows that if the Church of England established on such sure grounds can by any means be subverted the other unbottom'd Reformations will fall of themselves or stand at no stay to the shame of the Religion they professe and so make fair way for the Romish Religion to come in through their breaches or over their ruines and find more generall entertainment It is the Tempters Policy and indeed his Master-piece when he must act an Angel of Light and must make his advantage of those that are come to some sense of Religion or at least to a conceit they are religiously disposed to lead them on by false Lights and make them over-act their parts by a mis-guided zeal to a quarrelling with their Governours and slighting all former Reformations under pretence of Purity and Reformation til in pursuit of that purity and seeking out a more Reformed Assembly or purer Church they run themselves clean out of the Church and yet carry it with them Whither they are run that have left us let them look to it It is our work now to shew and I wish they would sadly consider it what they have incurred by leaving us no lesse than the guilt of Schisme which lies heavily on as many as have of what perswasion or Sect soever wilfully divided themselves from the communion of the Church of England Whether they doe this as above premised by a bare Separation or by adding Violence and Sacriledge to it in pulling down and as much as lies in their power destroying what was established that they may set up their owne forme and way of Government and publick Worship I said divide themselves wilfully to lessen the guilt of those that follow the Schisme in the simplicity of their hearts deceived with the faire pretences of Religion and Purity which they could not at first see through but if they will not use their eyes and carefully look into their way if they will not use the best meanes they can for discovering the obliquity and danger of that way and so returne from it they lye under the same guilt with those they follow and will with them fall into the ditch Also we must note here the difference of the Case between us and them from that with the Church of Rome which will at first sight shew the impertinencie of the
Romanists alledging that the present Sects of these dayes may plead against the Church of England from which they have divided what the Church of England can against the Roman for as it was above premised the case betweene English and Romish Church is as between two Nationall Churches having full authority for publick Reformation but the case between the English Church and those that have divided from it is between a Nationall Church and the members of it by which appears they could have no sufficient Authority for publick Reformation without and against the Authority in being to pull down and set up as they have done and it will appear they could have no just Cause for so much as a Separation from the Communion of this Church §. IX Grounds laid for convincing them of Schism Now for making good the charge of Schisme against them we will premise some undeniable Truths which speak the Authority of Church-governours the obedience due thereunto the condition of Schism and the danger and guilt of it I. That the Church of Christ is a Society or Company under a Regiment Discipline Government and the Members constituting that Society are either Persons taught guided governed or Persons teaching guiding governing and this in order to preserve all in Unity and to advance every Member of this visible Society to an effectuall and reall participation of Grace and Union with Christ the Head and therefore and upon no lesse account is obedience due unto them Eph. 4. 11 12 13 16. and Heb. 13. 17. and he that will not hear the Church be as a Heathen and Publican Mat. 16. II. That every Nationall Church has power as to determine in matters of Faith according to Gods word so to determine in things indifferent Rites Ceremonies matters of order as in prudence it sees most fit for the better and more convenient performance of Gods worship or administration of Discipline and Government This is plain by the Apostle 1 Cor. 14. 26 40. The Rule above delivered speaks to this purpose That the Church propounding or determining matters of Faith or of the substance of Worship ought to manifest it out of Gods Word cannot doe it besides the same as the 20 Act of our Church hath it and we may expect such manifestation or proof before we yeild the absolute assent of belief unto any thing so propounded But in the Churches determination of things in themselves indifferent and enjoyning the observation of Rites and Ceremonies it is enough that the particular be not against Gods Word and he that will not yeild obedience to it is bound to shew it plainly contrary to the Word or else stands guilty of disobeying the known precepts of the Word which command obedience to Authority I will not be enough to say The Governours of the Church did not hold to their Rule for this Rite or Ceremony is not to edification is not decent it might be better otherwise For this is to set a mans owne judgement against that of the Church in matters of prudence a spice of that pride and self conceit which is the Mother of all disobedience Schism and though a private judgement might truly say some things might be better done in and about Gods Worship or Service yet unlesse such a one can say as truly those things are unlawfull to be done and that by direct warrant from Gods Word he ought not to disobey III. When the Apostle used an argument from Custome against certaine disorders We have no such Custome nor the Churches of God 1 Cor. 11. 16. he plainly shews what force the Customes of a Church so they be not against Gods Word have to binde the Members of that Church as from Introducing any New Custome without Authority so to observe such Customes as the Church hath and he that will not is reckoned by the Apostle there among the Contentious or disturbers of the peace of the Church for against such he urges that Much more are we to take notice of the strength of Universall Tradition the Custome and Practice of the whole Church in all Ages for of this we shall have occasion below against the Contentious IV. In the same Epistle for it is mainly spent upon this Argument he commends Charity as a Remedy against that Pride which upon conceit of Knowledge or Spiritual gifts cap. 12. pufft them up and made them swell one against another and despise one another the ready way to Division and breaking all asunder This Charity not that which does workes of mercy or relieves the poor as we see by ver. 3. cap. 13. but which bindes together the body of the Church Edifying it selfe in Love as Eph. 4. 16. Charity in opposition to Schism this I say he commends and by severall properties discribes It vanteth not is not puffed up ver. 4. not against Equals much lesse in setting our private judgement against our Governors It thinketh no evill ver. 5. It receives satisfaction easily from Equals interprets their Words and Actions to the best much more the commands and doings of our Governours Charity seeks not her owne endureth all things ver. 5 7. suffers much rather than come to open difference and contention with Equals so will peaceable Charity suffer much ere it come to a division from the Church much lesse will it seek that which is anothers that especially which belongs to the Governours their power meanes preferments Thus Schism takes beginning from Pride and self-conceit goes on by uncharitablenesse to enormous excesse of disobedience and injustice and renders all Knowledge Faith and other good workes for want of this Charity unprofitable nothing worth as the Apostle in that Chapter often tells us V. The Apostle when he set Titus over the Churches of Crete directs him in the use of his power as to this point of dealing with the Contentious Tit. 3. 10 11. A man that is an Heretick reject being self-condemned Every Schismatick is this Heretick for so the word Heresie and Heretick signifies and according to the use of it then implyed one that obstinately stood out against the Church or that lead any Sect after the strictest Sect or Heresie of the Pharisees Act 26. 5. after that which they call Heresie Act. 24. 14. a Factious company divided from the Church so they called or accounted of Christians and Gal. 5. 20. we have it reckoned among the workes of the Flesh Debates Contentions Heresie So here Heretick that leads a Faction a Sect or that wilfully followes or abets it A Man therefore that is a Heretick contentious disobedient to the Order and Authority of the Church reject for he is self-condemned having both passed the Sentence upon himself by professing against or dividing from the Church and also done execution like that of the Churches censure and excommunication upon himselfe by actuall separation or going out of the Church A fearfull condition Now the application of the Premises to the convincing
of those that have divided from the Church of England is very easie and obvious Disobedient they are to the lawfull Authority in this Church and that not onely in their denying to obey the Orders Decrees Constitutions Lawfully made by them which had the Authority but in an utter withdrawing of their obedience for the future yea in abolishing and taking away as much as in them lay that very Authority and Office too a step farther than ever the Antient Schismaticks went And all this against the Constitution and Custome not onely of this Church but of all the Catholick Churche against that Charity which Saint Paul enjoynes as most necessary to preserve the Unity of the Church and to keep out Schism against all the admonitions not once and againe as the Apostle bids Titus but often given them yea satisfactions endeavoured by the Governours and Writers of this Church in all the particulars of Government Worship and Ceremony which the Contentious from time to time excepted against §. X. Answer to their plea against this Chu Let us then hear what they plead to this charge by way of exception against the Church of England and briefly rejoyne so as may be to the satisfaction of them at least who desire to continue in the Unity of the Church of England notwithstanding the Temptations of the Times and to the reduction of such as follow the Schism in the simplicity of their hearts deceived by the faire pretences thereof Their generall pretension for themselves and exception against this Church is their desire or seeking of Purity Holinesse strict walking which they could not have or exercise in that way they desired under the Government or in the way of Worship used in this Church of England Answ The pretence of Purity Holinesse and strict life has a faire glosse and to endeavour it really and conscionably is the duty and should indeed be the desire and care of every Christian But we finde the Pharisees in the Jewish Church pretending to it above all other and by the forced exercises of it drawing admiration from the beholders and bringing in Proselites to their Sect and it would be worth the examining at least in the Consciences of these Pretenders whether their righteousnesse exceeds the righteousnesse of the Scribes and Pharisees Our Saviour has also foretold that false Teachers shall arise in his Church and come in Sheeps cloathing but may be known by their fruits We finde also that the Antient and famous Schisms of the Novatians and Donatists had the pretence of purity and strictnesse Novatus about the year 250. was so strict that he denyed reconciliation to all that after Baptisme fell into Adultery or in times of persecution yeilded to Idolatry and broke with the Church for re-admitting such upon their unfeigned Repentance His followers were called Cathari or Puritans upon this pretence and many followers he had yea many of the Confessors such as suffered for the Christian Faith were carryed away with that false pretence and sided awhile with him till seeing their errour they returned again to the Unity of the Church and condemned his Schism as Saint Cyprian relates it to Cornelius Ep. 46. Donatus in the next age after him discontented because he could not be made Bishop of Carthage divided himself and his party from the Communion of the Church despising it as a mixed company of good and bad and rebaptizing all that revolted from the Church to his Communion confined the true Church onely to those of his perswasion for under that pretence of Purity he drew many away and it proved a Schism of great extent and long continuance If therefore this be one Reason wherefore our pretenders cannot as they conceive have that Purity or partake of the Ordinances as they ought because of Carnall Christians suffered in the Communion of the Church of England and unworthy receivers admitted to the Sacrament it was long agoe refuted by S. Austin in his learned workes against the Donatists demonstrating by severall places of Scripture which acknowledge and by severall parables of our Saviour which represent the condition of the Church on Earth to be such for mixture as a heap of Chaff and Wheat in the same Floor of good Fish and bad in the same Net of Corne and Tares in the same Field and that neither the unworthinesse of the Minister or of other Receivers makes Gods Ordinance ineffectuall or pollutes him that comes in Charity and with a Conscience undefiled or cleansed from selfe-pollutions It is in the power and belongs to the duty of Church-Governours to cast out the scandalous or such as walk disorderly but when that is done it is not for any man to judge he or she is carnall and unsanctified for this is to take the Lords Fan out of hand with which he will purge his Floor Mat. 3. and by breach of charity to offend against his Brother Nay if that be not done but that disorderly persons are yet suffered and come to the place of Worship yea to the Lords Table the guilt rests upon the Governors that are to see to it the Ordinance is not lesse effectuall to thee if by self-conceit and uncharitablenesse thou render not thy selfe uncapable of the benefit as the Pharisee did when he saw the Publican in the Temple with him yea for any thing thou knowest such a disorderly person may come at that time when thou art offended with him as the Publican then did truly penitent and converted XI Triall of Purity of Religion In the next place I would know what hinderance or prohibition of purity or strict life had they in the Communion of this Church Did the Governors thereof forbid any thing which St. James requires to pure Religion c. 1. ult. to keepe themselves unspotted of the World by Covetousnesse Selfe-seeking Swearing Drunkennesse Lusts of the flesh the common spots of the World Or did they forbid to visit the Fatherlesse and Widdow in their affliction or any works of Charity Might they not have done all these with praise and commendation had they continued in the Communion of this Church And for these other exercises of Devotion Prayer Reading Hearing which though belonging to pure Religion S. James thought good to omit we shall see the reason of it presently might they not be had duly frequently Was there any thing forbid but the irregular use or seditious abuse of them Private Meetings or Conventicles which were preparatories to Separation and Schism in a performance of those Duties to the despising of the Church or publique Assemblies But they will say they could not have these exercises in publique purely administred or performed that is as it will appeare below not according to their own devising and phansie Good reason there is that every Christian should have a special care of performing these duties of Prayer Reading Hearing but seeing our Pretenders to Purity seeme to place the summe of Religion in these especially I would wish
them to examine the purity of their Religion by the Apostles trial of it Jam. 1. ult. who thought good to omit the mention of these exercises because of the Pharisees seeking the esteem of holinesse by such performances because of Christians then as now in our Times resting too much on a fansy of their faith performance of such Exercises without works and deeds answerable And therefore the Apostle described pure Religion by such duties of Charity absteining from all spots of the world or works of the Flesh as make better proof of the sincerity of Religion If the making of Fatherlesse and Widdowes the turning men out of their Estates the invading of other mens Rights had by the Apostle been made the trial of pure Religion then might the Contentious of our dayes have pretended to Purity and Religion and have blessed the Lord that they were become rich though with the spoiling of others as they did Zech. 11. 5. but if Charity and denying of worldlinesse and lusts be the marks then let them try whether their way of Religion bring forth such fruits or be in a capacity to do it When the Romanists alledge the many pious and charitable works as building of Churches Colledges Hospitals Schools and the applying maintenance thereunto done by men in their Religion our pretenders to Purity will be ready to say it was the Doctrine of Merit that did it not reflecting upon themselves to consider what kind of Doctrine theirs is which pulls downe the Monuments of Piety and Charity and converts the publique to private use But when we shew that since the Reformation which cast out Popish merit as many good works for the computation has been made done in the like kinde as have been done in any one Age before we shew the fruits of our Religion and challenge theirs which onely can shew for their way and doctrines tend to no other issue a distempered zeal in destroying much of that which before was raised to pious uses and a self-seeking in the enriching themselves by the spoiles Swearing and drunkennesse the usuall and noted spots of the World are as it is fit very much declined in their way of purity but the Pharisee could say more he was no Extortioner no Adulterer and Saint James implied many other spots of the World which pure Religion must keep a man from and S. John 1. Ep. c. 2. 16. reducing the things of the world to three heads makes two of them the lust of the Eye and pride of Life and therefore tells us that Coveting Injustice Sacriledge and the Pride of life that either causes them or is maintained by them are the Exorbitant Iniquities of the world and therefore Spots which by S. James his rule will not consist with pure Religion I have been the longer upon this Argument because there is scarce any other thing by which the Devil hath gained more or the Church lost more than by this pretence of Purity the common plea of all Sects in all Times Now as to their Reply above that they could not have those duties of exercises of hearing praying in publique purely administred satisfaction will be given below when we come to consider of the offence they take at the Liturgy forms of publique Service Rites and Ceremonies used in and about Gods worship in this Church But first of their Exceptions against the Government it selfe for we charge them of separating or withdrawing their Obedience from their lawfull Pastors and Governours Such as Bishops were in this and in all the Catholique Church in all Ages XI Their Plea against the Government of this Chu. They plead it is no lawfull government of the Church but to be cast out as Antichristian This last contentious age has called the office of a Bishop into question and made a vast controversy of it I will not follow it at stretch but onely observe such grounds as Truth and Peace seems mainly to rest on and which every ordinary capacity may understand and receive satisfaction so far as to keep himself in the unity of the Church It is fitting therefore in the first place to remove the prejudice under which the Adversaries usually represent Bishops to vulgar eyes as men swell'd with their titles of Honour large Revenues attendance of Chancellors Commissaries Officials Lording it over the flock not feeding it Why persons Ecclesiasticall should be thought uncapable of the Honour or unfit for the means which the piety of former times has applyed unto them out of a religious respect I know no cause besides the ingratitude and sacrilegious disposition of this latter Age But to wave these Additionals as external to the very office of a Bishop and to passe by Abuses that might be in government through the iniquity of Persons and corrupter Times all which are capable of Reformation by due Authority that which is concerned in this Controversy is the Function and very office of a Bishop By the office be the times what they will he is set in the Church as a chiefe or more generall Pastor within such precincts or compasse commonly called a Diocesse having inspection and superintendency in which stands his Prelacy over particular Pastors and Flocks providing or ordaining such Pastors as need requires and doing all this with the advice and assistance of his Presbyters or some of the inferiour Pastors anciently called Presbyteri civitatis and they nothing without him Such an office will appeare to be conformable as to the perpetuall practise of the Catholick Church so to the Word of God and most agreeable to the reason of Church-government as to the preserving of Unity and keeping out Schisme the main concernments of the Church and therefore they must appeare also highly guilty of Sacriledge and Schisme that not onely deny obedience to the established Authority of this Office but have endeavoured to subvert the very Function it self §. XIII Episcopall Government is by universall Practise of the Chu First the practise of the whole Church in all Ages is against them Into this Island the Christian faith was received if not in the Apostles times as some think yet in the next age at farthest as all do acknowledge and with that faith the government by Bishops was received and ever since continued neither did the Catholique Church ever know any other Government till the last hundred yeares So the force of the Apostles argument 1 Cor. 11. 16. falls upon the Contentious of this Age and explodes their new way of ordaining Pastors and ruling their Churches without Bishops The Churches of God never had any such Custome yea in some Councils they declared against it upon occasion given by the presumption of some Presbyters that took upon them to ordaine as in the Case of Ischyras and some others ordained by one Coluthus who carried himselfe as a Bishop but was found to be none in Athanas Epist. certainly the lawfull Customes of any Nationall Church are by the Apostles reason binding to
things are considerable in Liturgy Matter and Frame XVIII Lawfulnes and fulness of our Liturgy as to the matter For the Matter or things prayed for or spoken there we are assured they cannot shew any one particular to be contrary to sound doctrine or unfitting for Christian men to begg of God and to speake in the serving and Glorifying of him All suitable to the ends and purposes of the publick Assemblies and reason of publick Worship which will appeare if we consider the Frame which implies two things the Order in which it runs and the set Forms in which every thing is expressed As to the Order in which it is framed what could be more to the purpose of holy meetings and Assemblies Where Christians come together First to confesse their sins in the presence of God then to heare the promise of the Gospell to their comfort accordingly after some short exhortation Confession is made and then a generall Absolution pronounced to all that are truly penitent Again Christians come together to prayse God therefore Psalmes are read before and Hymnes used after each Chapter still concluding the Psalmes and Hymnes with the Doxology or giving Glory to the whole Trinity Father Son and Holy Ghost Furthermore They meet to shew themselves Christians and that they Worship God in Christ Not only by concluding all their Prayers in his name but also by expresse profession of the Christian Faith according to the Apostles and Nicene Creed to the actuall renouncing of Heresie against the Person of our Saviour Christ Christians also meet to give thanks for blessings they received and to beg what they need accordingly there are severall prayers and Supplications for the necessities of the Congregation with Intercessions for others So the Apostle enjoyns 1 Tim. 2. 1. Lastly They come together to hear and receive instruction for which the Word is both read and preached besides a continuall repeating of the ten Commandements with a suitable deprecation subjoyned to every Commandement What can be more full useful and comfortable The way of Worship which they that are gone from us use as it is defective in many of these as Absolution Hymnes profession of Faith repeating the Commandements of God so what they have of Confession Petition or Thanksgiving is reduced or shuffled up into one continuall Prayer which admit it be not defective in those three yet does it not in so convenient a way as the Church of Engl. does in distinct severall concise Formes For so it is more intelligible to ordinary capacities because delivering every part Confession Petition Thansgiving more distinctly also it is more for the holding up intention of the spirit which is more dulled with one long continued Prayer wherein those parts are confused than if it were broken into so many several Colects or Prayers I have heard ordinary people acknowledge it and shew themselves sensible of it complaining not onely of the defect of that Service for they observe they heare not the Lords Prayer Creed Ten Commandements as formerly but also of the confusednesse of such continued Prayer which they could not go along with were not edified by it whereas before they understood still what they were about and by reason of the short expressions of the Churches Prayers and the Responses the people were sometimes to make they remembred many things And much they have to answer for it who through â—… know not what pretence of the Spirit or spirituall gifts but indeed through self-conceit or some fleshly respects have drawn the people from that way of Worship which was more to Gods glory and their comfort and edification §. XIX Set Forms of publick Prayer But all those parts of publique Worship or Liturgy which I have instanced to shew the fulnesse of that which is used in this Church rre delivered in set Formes That they are afraid of lest they worship God with the inventions of Man But by this reason they should be afraid to pray their own way lest they worship God with their own invention or to pray with their approved Ministers lest they worship God with their inventions for the Form or Expression of a Prayer whether Set or Extemporary Conception is equally of mans Invention and if so surely it is better to worship God upon a Set premeditate and deliberate Invention than upon an extemporary one The truth is it is not for man to invent that which is of the Substance of Worship viz. the work act or Duty directed upon such a due Object for that is of Gods prescribing as Prayer but Authority may invent something for the better managing of the work in publique or for the more convenient performance of the Worship i. e. of the Act or Duty prescribed by God The Apostle bids it be done in order decently and to edification 1 Cor. 11. ult. That set Formers may be so we are assured by those which the Church alwayes had the Jewish Church had as see Numb. 6. 23. and elsewhere John Baptist taught his Disciples a Form of Prayer and so did our Saviour teach his Luke 11 1 2. The Practise of the whole Church has approved the use of Set Forms in publique and so does the judgement and practise of Reformed Churches abroad Nay but they will not be satisfied unlesse we shew it to be the practise of the Church in the Apostles time which they do not finde in Scripture Nay but they must according to the Rule above set not expect the Church should shew example in Scripture for every thing she Orders but they stand bound to shew it is against Gods Word if they will not yeild obedience that they may have that warrant against Authority We must obey God rather then Man And though we know not whether or what Forms they used in those first Times for all things they did are not recorded yet is it no marvel if they did not as then use Set Formes considering the condition of the Church small and unsetled by reason of Persecution or the quality of the Persons ministring in it few and of extraordinary perfections and gifts for the most part Whatever judgment these men have of Prayer in set Forms or low conceit of them that use them See we how Reason evinces the lawfulnesse and expediency of them in publique and therein commends the prudence of the Church in appointing them 1. As the matter or things prayed for and the intention of the spirit or affection with which they are prayed for is of the substance of Prayer so the utterance or words are but externall to it and therefore Prayer without words is Prayer truly Now let the matter of our Prayer be according to Gods will and the Spirit and affection suitable thereunto and accompanying our Petitions it is indifferent whether the expression be in our own words or borrowed whether in Forms before composed or upon the present conceived Let a man prepare his heart afore-hand suitable to the Forms and generall
Requests that he knows are made in publique and God who is not taken with words or varying of the phrase will hear him as he did the penitent Son who thought and resolved before-hand what to confesse what to beg I will go and say Luke 15. 18. and accordingly he said when he came into his Fathers presence And as our Saviour prayed thrice saying the same words Mat. 26. 44. so let the same affections and desires of the heart return or be present they may again be uttered in the same form of words And if the forms of the publique Service do contein as we said above they do in generall all the requests fitting to be made then may they still be used for the expressing such requests and desires Here that they may seem to say something rather than nothing they reply That prayer of the penitent Son though set and before composed was his own and so was that prayer of our Saviour though set and in the same words repeated but the set Forms of the Church are not his prayers that ministers in the Congregation If he would utter his own prayers though set and before prepared they would joyn with him for then they conceive he prayes what the Lord has put into his minde whether upon former premeditation or present conception These seem to be the most reasonable of all those that are against the set Forms of the Church for they see Reason to allow the people to pray in set Forms of other mens making and the Minister to pray in set Forms of his own but not anothers composing Now if they would well examine this they would see little Reason upon such a difference to quarrel with Authority and abstein from the publick Worship of God in his Church For no ground in Scripture can they have of such a distinction much lesse warrant upon such a pretended difference to abstein from Church Communion Also by this reason the Minister should not use the Lords prayer because not of his own composing Again this is to place the substance and effect of prayer in Frame of Words rather than in matter or things prayed for and the suitable affections of the heart both which may be found right in using Forms composed by others For the matter of the Church Forms it is plain there is nothing but according to the will of God and if he that uses them prepare his heart with suitable affections God requires no more The prophet bids Take words with yow and say Take away all Iniquity c. Hos. 14. 2. If then the heart be prepared with such motions and desires as are fitting for Confession and petition is it so materiall whence we take the words either suggested to us by others as it is there or invented by our selves Surely if the people can better understand the things prayed for and better prepare their hearts with suitable affections when the set Forms of the Church are used than they can when they hear the Ministers Prayer which they can by reason Those Forms contein all necessary requests better than any one mans prayer can probably do and because the publique prayers being necessarily expressed in generals the people ought still from those general Confessions or Petitions to reflect upon their own particular Sinnes Infirmities Wants and Desires it is therefore most reasonable the people have the Publique prayers in the Set forms with which they are best acquainted which speaks the expediency following II. They are not Lawful but Expedient too in publick Every particular man as he best knowes his private Necessities so he may expresse them in private to God as his heart suggests but in publique it is necessary that the requests of and for the whole Congregation should be in general expressions such as may comprehend the necessities and concernments of all and it is needful this be done in set forms prudently and godlily composed not left to the conceptions and inventions of so many thousands as minister in this Nationall Church and are to be the Mouth of the Congregation to God for though some may do it discreetly yet would many inconveniences follow through the different performance of others 1. Want of Uniformity in the publique Worship of the same Church 2. Defect often in not putting up all the requests which are fitting to be made not doing all that is fit to be done at publique meetings to the glory and worship of God 3. Many Impertinencies Tautologies in expression sometimes unfitness and unlawfulness of that which is spoken such as the Congregation cannot say Amen to A difference there is betwixt Liberty in this performance of publique worship and of preaching for the Worship and Prayers are presented immediately to God himself but preaching though it treats of things pertaining to God yet speaks to the people To the Prayers of the Church the whole Congregation is to say Amen but that which is delivered in preaching falls under trial and examination whether it be so For providing and delivering a Sermon to the people they have liberty of time as they please of using what means help they please but as for the putting up the prayers of the Congregation wheresoever there is a despising of set Forms and an expectation of private Conceptions from the Minister there the former inconveniences will often be run into by some through self-conceit of Gifts and Pride of shewing them in variety of Expressions and length of Prayers by others through disability and weakness yet thinking themselves concerned in reputation to follow the former to attempt the like way of a seeming extemporary long Prayer Notwithstanding they plead for Liberty in using the spiritual Gifts they have to the edifying of the Church for to that end they are given and the Apostle bids to use them to that purpose 1 Cor. 14. True but first they must observe a difference between the Gifts then and now and know that all were to be used with submission to the Church The Gifts then were extraordinary by special aâ—â—lation or revelation of the spirit spiritual gifts now are ordinary from the operation and motion indeed of the same spirit but upon use of means Therefore they which strive to order their Assemblies according to the particular passages of that Chapter doing in them as then was used cause great confusion and ridiculous deportment in their holy meetings But secondly if the Apostle give restraints there as he doth to those spiritual gifts though extraordinary that they be used with submission to the Church as is thought fit for order and edification much more the use of Gifts now ought to be limited Else may women that are gifted take the liberty of using them in the Church but the Apostle saw Reason to impose Silence upon them in the same Chapter or at least every man that has gifts may use them as some now plead for the Liberty to the edification of the Church but many of
those who are against Set Forms see great reason against that too thinking it fit as indeed it is that none should use their gifts publiquely but such as are called allowed and ordained to it by the Church and if so then also should they think it sit that those who are so allowed as publique Ministers in the Congregation should use their gifts so and in such a way as the same Church sees sit and allowes for if these will plead liberty of using their spirituall Gifts against the Constitution of the Church and that by this 14. chapter to the Corinthians then may the other with as good Reason plead Liberty for all gifted men for all that had such gifts as here the Apostle speaks of and seeks to order might have their turn of speaking and using them But they are both out of the way and inconsequent in their reasoning from this Chapter not distinguishing Times and Gifts nor acknowledging duly the Authority of the Church and therefore under pretence of such Gifts pleading for Liberty of using them that is as it often proves of venting what they please in the Congregation whereas they ought in all humility to expect the Churches approbation of their Gifts and then know they must use them with submission still to the Church in such a way as is thought most fit for preventing the above-mentioned inconveniences for preserving Order and Vnity in the Church for setting forth an Vniformity in Gods Worship and upon all these respects for edification of the people Calvin no friend to Popery or sloathfulnesse in Ministers but a person furnished with as great gifts as any of our Pleaders for this Liberty can pretend to is said to have often wished that all the Churches had one and the same Form of publique Service or Liturgy and that upon these Reasons The holding of Unity in the Church and the excluding of Novelty Faction and boasting of Gifts But see whether this Pride of spirit and self conceit for I can call it no otherwise when once it sets it self against the Churches constitution without expresse Scripture has proceeded in some from a despising of the Churches Prayers to an understanding of the Lords Prayer because a Set form and to a neglecting the use of it altogether as far below them then to a conceiting of themselves to be above prayer it self as needing not to pray at all Such I have met with miserably cutting themselves off not onely from the comfort of the prayers of Christs Church on Earth but from the benefit of his intercession in Heaven and evacuating as to themselves the eternal Priesthood of Christ for if they need not pray they need not confesse nor ask forgivenesse nor beg Grace or any spirituall help and so need not the Intercession of Christ for obteining such mercies for his being our Advocate 1 Joh. 2. 1. supposeth our Confession of sin required c. 1. v. 9. and his being our High Priest inferrs our coming to the Throne of Grace Heb. 4. 16. or our coming to God by him Hebr. 7. 25. And as for those that so much prize the prayers of their owne conception to an undervaluing of that which the Lord framed and taught us let them consider how little they deserve his Intercession when they come by him to put up their owne prayers despising or wilfully neglecting his But we knowing the perfection of that prayer which conteins all things fitting to be asked doe often use it in the publick prayers of the Church and alwayes with our own that if any thing needfull be through our imperfection Omitted in our own it may be supplyed in the use of that and knowing that Christ is ready to hear receive the requests of every humble spirit which is carefull to doe and make use of what he has taught us We therefore delight to expresse or to sum up our desires often in his form of words for as Saint Cyprian in his exposition of the Lords Prayer tels us Christ when we beg his intercession using that prayer will acknowledge his own Words will remember the prayer he taught us Thus much of set Forms and Prayers of the Church §. XX Exception against Rites and Ceremonies They farther pretend they cannot hold Communion in the publick Worship of God according to the way and form of the Church of England by Reason of Rites and Ceremonies used therein Here they are chiefly offended at the Habit of the Minister standing up at Creed and Gospel Ring in Marriage Cross in Baptism Kneeling at the Lords Supper Bowing at the Name of Jesus And the reason of their offence is because they take them to be Burthensome and therefore against Christian Liberty yea Superstitious and therefore against purity of Worship For the first Where Ceremonies are burthensome for Number it is a fault in that Church and cause of offence and complaint but not of separation or breaking Communion St. Augustine in his Epist to Januar took notice of the encrease of Ceremonies then and in part complained they began to be burthensome in the Church of Rome the number was excessive before Reformation and gave just Cause to complain of the burthensom observance of them but that was not any Cause of dividing Communion had they not beene many of them burthensome for Weight as well as for Number and insupportable by reason of apparent superstition Now the Ceremonies and Rites reteined in this Church were few for number and eased of that weight or superstition that was in any of them The truth is if the Pretenders of Liberty of Conscience do therefore quarrel at our Rites and Ceremonies as contrary to Christian Liberty because appointed and enjoyned by the Church they do daily shew they use that Liberty as a Cloak for their unruly and contentious Spirits that cannot abide the commands of Authority but would do every thing according to their own devising and will when they have power impose severely Orders and Constitutions of their own for so they do where they can erect their new Communions imposing Conditions of admittance into and of Continuance in that Communion such as they think good but such as Christ or his Apostles never required such as the Catholique Church never knew as for example their Triall by Lay-Elders and denial of Communion or Church-fellowship yea of the Sacrament of Christs Body and Blood to him that will not undergo that Triall or is not approved by it according to those rules they please to use but is found unanswerable to that measure of knowledge or gifts which they expect of which and other devices of theirs we may say as the Apostle did 1 Cor. 11. 17. We have no such Custome nor the Churches of God But in the Rites and Ceremonies of the Church of England they finde Superstition and why because such Rites and Ceremonies were derived from and abused in Popery unto Superstition They were used indeed in the Church of Rome and abused too
is now in Heaven at Gods Right Hand we on Earth and if we understand Him and our selves how when we are admitted to the Sacrament we are applying to God by him and receiving from God through him the greatest benefits we cannot but think there is cause for the greatest expression of our most humble acknowledgments Bowing at the Name of JESUS is by the Church appointed to be done sometimes in publick Divine Service as an acknowledgment of his Deity his Exaltation and Lordship over all set out Act. 2. 36. Phil. 2. 11. and that we are his poor devoted Creatures whom he has made and redeemed It is a divine worship standing in such inward acknowledgment and honour and outward bowing of the body given to the Person of Christ known by that Name and it is strange if any Christian should deny it lawfull to worship and adore our Saviour Christ at any time especially to doe it when he is named considering what the Apostle also saith Phil. 2. 10. which must needs infer at least that it may be done when he is named So here is no new Worship invented by the Church for the Worship then given is due to God and prescribed by him but the performance of it onely determined when it shall be given or expressed viz. at the Name of Jesus or when he is named As for that precept of the Apostle Abstain from all appearance of evill 1 Thes. 5. 22. which they make a pretence for their declining of the Rites and Ceremonies of this Church It gives direction for private practice in things left indifferent to our choice in the occurrencies of life gives no warrant against Authority to use liberty in things determined thereby under pretence of appearance of evill in them as said Treat 2. cap. 1. For here we are still bound according to the Rule often above delivered to shew the thing enjoyned by Authority is not onely in appearance but indeed evill in it self formally or forbidden by Gods positive command Again The Rites Ceremonies and Practices of this Church have not to any judgement cleared from Passion Prejudice or Faction an appearance of evil in them i. e. of Superstition or Wil-worship as they fancie ignorantly or wilfully but of good i. e. of order decency reverence devotion expression of the duty we are about and of the internal worship then yeelded Of all which there is a fairer appearance in the communion of this Church than in the confused and irreverend deportments of their Assemblies §. XXII Touching the point of worship Now to the end that they which understand not so much as they should in the points of Worship and Adoration may better conceive what error and offence they run into by their causelesse and inconsiderate feare of Superstition in many just and lawfull practices of the Church I must first tell them that by their abstaining from the publick service of God because the Prayers are in Set-forms by their not comming to the Communion because to be received Kneeling by withholding their Children from Baptisme rather than they should be signed with the crosse and the like they make themselves guilty of wilfull neglect of duty to God of obedâ—ence to the Church and fall into that superstition which is called Negative For they place Religion in not doing these account themselves therfore godly and pure and make such abhorring or abstinence from these a mark of their Religion or Sect And then that may better understand themselves in the point of Worship they ought to put a difference between the Substance and the Circumstantials of Worship The Substance of Worship stands as said above in a due act internall externall directed on the due object and this is of Gods prescription The Circumstantials of Worship are seen in the decent and profitable managing of the Worship for Time Place Order or the like and in these the Church has power Again Worship is determined Objectively to such or such a thing or person receiving the worship or Circumstancially ad hic nunc to the time and place The Church has no power in the first cannot transferre any religious worship upon an undue Object but has power in the Second may appoint when and where and by whom and on what occasion the worship due to God and prescribed by him shall be performed in publick For Words that are heard and Things that are seen carrying in them a remembrance of benefits and duties and therefore Motives of Worship to God who gives the benefit and expects the duty may determine our Worship to time and place inciting us to perform it then and there when and where we hear such Words or see such Things and this is a Circumstantiall determination of Worship not an Objective When the people heard Moses words they bowed the head and Worshiped Exod. 12. 27. What! not the Words which Moses spake but they worshipped the Lord upon hearing such words as conteined such Motives of Worship In that Idolatrous Worship Dan. 3. at the hearing of the Instruments of Musick they fell down c. The Worship was not given to the sound but at the sound to the Idol erected the sound of that Musick did onely circumstancially determine the Worshâ—p but the Golden Image Objectively and that made the Idolatry So when religious worship for the reason is alike is given to our Saviour Christ upon the hearing of his name Jesus not letters and syllables of his Name but the Person of our Saviour is the Object of the Worship and the naming or speaking of his Name Jesus which notes his Person and withall carryes in it the remembrance of that Salvation he wrought for us and therefore the greatest Motive of worship does determine the Worship Circumstantially i. e. the performance of it to such a time or occasion So for Things seen which bear the remembrance of such benefits as may give Motive of Worship and determine it not Objectively but this way rather then that The Ark with the Mercy seat was the sign and witnesse of Gods presence there I will meet with thee and commune with thee Exod 25. 22. and therefore they worshipped towards it Worship at his footstoole Ps. 99. 5. and 132. 7. So it was called because of the speciall exhibition of his presence on Earth Now the worship was not given to the Ark Objectively but to God only that way or thitherward rather then other Thus Daniel prayed towards Jerusalem c. 6. 10. And should any that I may speak of Rites not enjoyned by this Church yet practiced by some and no question piously pray as the Ancient Christians did towards the East in acknowledgement of the light of the Gospel risen upon them or at their comming into Gods house bow themselves in sense of the great presence and of the holy duties they come to and of their own unworthinesse or in their approach to the holy Table bow or prostrate themselves to the ground in
acknowledgement of that speciall exhibition Christ makes of himselfe there and in sense of his own unworthiness what Christian that understands himself could accuse these of superstition and Popery or not rather approve them as significant and seemly expressions of Christian devotion There is a Custom of uncovering the head at the coming in of light if this be done with thankfulnesse of soul for the light of the Gospel and desire of enjoying the light of heaven what harm Is it not lawfull yea Christian-like to glorify God on all occasions for the comming in of the light is but an occasional remembrance Let me put it to them farther should a Papist when he uncovers the head or bows the body at the sight of a Crosse doe it out of hearty thankfulness to God for redemption by Christ Crucified making the Crosse no object of the Worship but only the sight of it an occasionall remembrance and motive would there be any thing in this unbeseeming a Christian I cannot but say it concerns a Christian often to remember and thankfully to acknowledge Gods mercies upon any occasion and if the inward worship which stands in such due acknowledgments of the heart may upon occasionall remembrances be given then may the outward expression also by uncovering the head or bowing the body unlesse prudence out of respect of time or place forbid it for Religion will not And to come a little more home to those that are so ready to cry superstition should any one of them escape a shipwrack or hazard of battail or be redeemed out of Turkish slavery and so oft as he hears of other mens suffering in any of these kindes or so oft as he sees a ship safe in harbour or lookes on the Armour he wore in that battel or on the Chain he bore in Captivity should be so oft uncovering his head lift up his heart to God in thankfull acknowledgement of the blessing and desire of farther Protection would there be any thing in this but what beseems a good Christian when as neither words heard nor things seen are made any object of the worship but accasionall remembrances and motives How much rather may this be done when we hear that name which carries salvation in it see those things which minde us of the greatest mercies and therefore may move us and all this the more if the Prudence and Authority of the Ch has so determined I have enlarged this discourse to instances beyond the enjoyned Rites and practises of this Church to meet with that vain plea of superstition and Popery charged upon it for the better countenancing of the Schism made and the sacriledge committed in these our dayes §. XXII Cause of their several Error that have divided from this Church To winde up all By that which has been said it may appear what is the Cause of this Error which carries so many such severall wayes from the Communion of this Church and what the Issue of it The Cause is their misunderstanding of the Rule by which they should be guided First of the supreme Rule the Scripture which for faith and substance of worship is a set and punctuall Rule not so for other matters of practice Secondly of the next and as I may say Secundary Rule the witnesse of Vniversall Custome practice or Tradition which as unfolded above 2. 13. is the best externall proof of Scripture so also the best expositor of it bringing down nothing as of the substance of Faith and Worship but what is clearly grounded on Scripture and giving clear light to those darker passages in scripture which concern the beginnings of some Practises which were to continue in the Church as Infant◠baptism Observation of Lords day Easter Pentecost Episcopal Government Thirdly thein misunderstanding of the Authority of the present Church defining in matters of faith and worship according to direct Scripture and decreeing in other matters according to prudence but in both having respect to and in a due sort guided by Vniversal consent or Tradition of the Catholique Church viz. the Doctrines that have been always taught and the Customes or Practices alwayes observed therein For let men forsake the guidance of these Rules and what remains but the extravagancie of a private judgement and what can follow but error upon error and what can be the issue of that but remedilesse consasion Hence have we so many private interpretations of Scripture broached instead of Catholick doctrine Circumstantials of Worship taken for Substance and thereupon the lawfull Worship of the Church ignorantly charged with Superstition And for matters of Practice some will have all practices observed they meet with in Scrip Some not all but not any else save what is there Lastly upon the like mis-understanding they cast out the perpetuall government of the Church but cannot agree what to set up in this as in many other things following their private judgement destitute of the guidance of the former Rules and therefore upon necessity disagreeing one destroying what the other would build yet all pretending for Satan is here an Angel of light to set up the Discipline Scepter and Kingdome of Christ and to advance Purity of Religion This was the pretence of all Schismaticks and it is the Master-piece of Satans cunning as above noted 8. to set men on work under that pretence but with mis-guided zeal to purge reform refine a Church and to out-strip others in that zeal till they have brought all to confusion But we should not be ignorant of his devices as the Apostle warns them in a case not much unlike 2 Cor. 2. 11. for Satan was there playing his part as an Angel of light under the pretence and covert of severity and strictnesse against the Incestuous person as he did after in the Novation Schismaticks These his devices we might indeed have seen in those Ancient Schismaticks Montanists Novatians Donatists and in those more irregular of the last Age Anabaptists Libertines Familists and the like whose Errors and Follies were well silenced by Learned Protestant Writers but now broken out again when that which did let the Civil and Ecclesiastical Authority was taken away or so weakned that it could not stop the inundation of former Errors and exorbitant phansies flowing back upon us from every corner into which they had retired and working apparently to confusion to a levelling upon levelling as in the State so in the Church-government and affairs The consideration of the first is not to my present purpose but as for the businesse of the Church and Religion I cannot but note How they who first pretended to Reformation by Covenant obliging themselves and others and conceiving that Cov. in such generall terms as might engage men of all sects and perswasions to joyn with them in pulling down what was establisht invading the means and revenues belonging to Cathedral Churches did not or would not I pray God they may yet see Satans device by like principles
their or the like Principles may in time consider it and not think it enough to say the Lord be glorified because they prosper and are become rich but rather enquire whether that they have done be as to their private advantage and gain so to the behoofe of Gods Church and the advancement of true Religion and whether the Lord to whom they have so oft appealed by their Fasts and Thanksgivings can indeed own their doings as making for his glory certainly the Lord must deny himself which he will not do if he own Injustice Schisme and Sacriledge Hee forbeares a while and keepes silence for Causes best known to himself and men prospering by those sins think he is such a one as themselves approving their doings but he will reprove them and set before them what they have done He will appeare and they shall be ashamed If such considerations as these prevaile not with them that doe gain by the formentioned sins yet let the word of exhortation take hold upon you all you that have followed the Schism in the simplicity of your hearts not engaged by any design of gain or self-interest but only deceived with the pretence of Purity in Gods worship and of strictnesse of life Doe not make your selves guilty of other mens sins sins that cannot stand with Righteousnesse or that Charity which the Apostle requires so strictly 1 Cor. 13. without which all your other supposed Purity Faith or Knowledge is nothing will stand you in no stead Consider sadly how those you follow have led you from the Unity of this your Nationall Church and thereby from the profession of Catholick Primitive Truth from Obedienee to your lawfull Governors and Guides who bore the same Office taught the same Doctrine held the same way of publick Worship as did those martyrd Bishops in Primitive Times as did also those other in Queene Marie's dayes How I say they have led you from this Catholique Communion into a way of which whether Classicall or Congregationall we see the late and irregular beginning it being but the product of some tumultuary Reformations made in France Geneva Holland or Scotland and by those that would be contentious here imitated and violently attempted to the disturbance of this Church not without the down-right guilt of Schism and Sacriledge Consider it sadly and do as those Confessors did who being led away by the Novation Schismaticks under like pretence of purity and strictness as soon as they perceived their error confessed it and returned to the Unity of the Catholick Church as St. Cyprian often relates and propounds it as an example and motive for Unity Do you so and then may you obteine what you pretend was your aim and desire Purity and righteousnesse indeed which you cannot in the way of Schisme by reason it holds not a perfect Rule of Righteousness but such as is strict in denying small things and flying appearances of Evill but large in admitting great Offences teaching to straine at Gnats and swallow Camells to scruple at a Rite and Ceremony but makes no bones of Disobedience Schisme Sacriledge and so necessarily leaves your Consciences while ye are in that Communion defiled with your partaking in such sinnes But return into the Unity of this Church and shew your Communion with it in the publique worship of God Liturgy and Sacrament then may you perfect Holinsse in the feare of God and with good Conscience peforme all the parts of Purity and Righteousnesse And do it in Gods name according to all the Duties he requires of you and according to all the opportnuities he puts into your hands So will your Purity and Righteousnesse exceed that of the Pharisees and as many as walk after this Rule Peace be on them and Mercy and on the Israel of God Amen The End It holds the truth between Romanists and Sectaries In Catholick Practice and Tradition In the visible and invisible condition of the Church The Article touching the Church In the Papal Infallibility and private judgment In the due subordination of Pastors and Governors national-National-Church Reformation Publick or Private Actual Non-communion Schisme Difference of it in regard of the parties between which Difference in degrees of it Iust cause for Reformation Trial of a Church as to a safe communion with it A necessary Rule Such authority in the nationall Ch of Engl. VVhat makes a Church Christian Orthodox Protestant and reformed we have not cast off the Faith received Bishop of Rome his pretence to universall jurisdiction Impossible to make it good His special pretence to jurisdiction over this Chur Conclusion of the whole case as it stands with the Roman Church Difference 'twixt just and distempered Reformations 1. Church Government 2. Church Authority in making Decrees Orders 3. Force of Church-Custome 4. Vnion of charity 5. Admonition and rejection of Hereticks and Schismaticks Application of the Premises VVant of Purity Ancient Schismaticks had like pretence of purity VVhat is meant by a Bishop Force of universall practise or Catholick Tradition Presbytery Elders and Bishops Of the first Elders set in the Church by the Apostles No example or precept in Scripture for the Adversaries pretension The alteration of Church-government from Presbyterian to Episcopall not imaginable Of other reformed Churches which have not Bishops Our Liturgy how agreeing with the Mass-book Lawfulnesse of set Formes Expediency of set Forms in publick Expediency of Set Formes in publique Spirituall gifts to be used but with submission to the Chur Lords Prayer undervalued neglected Not burthensome or superstitious Vse of Ceremonies significant Standing up at Creed Ring in Marriage Cross in Baptisme Kneeling at the Sacrament Bowing at the name Circumstantialls of VVorship Objective terminations of VVorship and Circumstantiall Instances Confusion the Issue of Error having passed due bounds Confusion levelling upon levelling Self-Condemnation of the Pharisees How it concernes these days Gods Iudgements on Schism and Sacriledge VVhy God suffers Error so much to prevaile against Truth Confusion of boundless Error Punished often with its owne pretences Exhort to all that truly desire Purity which cannot be had truly in the state of Schisme