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-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-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
Churches as Jerusalem Antioch Rome Ephesus Corinth and this practice and succession setled before St. John the Apostle dyed All which as it clearly shewes those severall Angels of the severall Churches to whom our Saviour by Saint John did write could be no other then such Bishops having chief care of and rule in those Churches therfore more chargeable with the Corruptions prevailing in them So doth it clearly convince that plea of the Adversaries which amounts to a charging the first Bishops with Usurpation and invasion upon the right of Presbyters or particular Congregations to be a conceit altogether unreasonable for it is beyond all Imagination that Saint John would have suffered such an invasion or that those first Bishops who conversed with the Apostles and were their disciples should make such an invasion and immediately subvert the Apostolicall order pretended for the Presbyterian Consistory Or that those first Bishops being holy men and many of them Martyrs for still we finde the heathen Persecutors sought chiefly after the Bishop of the Church that the chief Pastor being smitten the flock might be more easily scattered should be so ambitious and unjust or lastly that the Presbyters then should be so tame as not once to complain of the wrong done them or to transmit their Protestation against it to Posterity To conclude this Tryal by Scripture It comes to this issue The Adversaries were bound to shew direct Authority of Scripture against Episcopal Government it being in possession established by the continued Authority of this Nationall Church and which is more by the perpetuall practice of the Catholick Church against this it was expected they should bring some places of Scripture forbidding that power of Ordination and Jurisdiction to be committed to speciall hands such as Bishops properly taken or commending it to the Consistory of Presbyters or some instances at least of that power exercised by such a company Whereas all they can evince out of Scripture is that there were Presbyters strictly so taken and of the inferiour rank which being granted them we shew there was a Prelacy still over such Presbyters still there were special men that had an inspection and rule over them and when the Apostles went off the practise of the Church shewes the power was left in the hands of special men called Bishops properly So that the Government of the Church by Bishops appears as was said above conformable not onely to the Universal practise of the Church after the Apostles time but also to the Word of God i.e. to the practise and patterns we have there 1. of our Saviour appointing twelve Apostles and besides and under them seventy Disciples of a lower rank 2. of Apostolical practise by which we find the power exercised by special Elders viz. the Apostles themselves or other choice men appointed thereunto by them whereas all Elders had power of the Ministry of the Word and Sacraments 3. of the several Angels of the several Churches to whom the Epistles were directed Rev. c. 2. 3. which is the last instance in holy Writ to this purpose §. XV Episcopacy most agreeable to the reason of Church-government Lastly The Government of the Church by Bishops was said above to be most agreeable to the reason of Church-government for preserving Unity and excluding Schism This is very obvious in the writings of the Fathers St. Cyprian had much to do with the Novatian Schismaticks of his time which caused him to write many Epistles upon that occasion and a Book intituled De Vnitate Ecclesiae wherein he shewes the Unity of the Church as to the preventing of Schisme stands much upon this that there be one Bishop in one Church St. Hierom whom they of the Presbyterian perswasion take for their best friend because he strives to advance the Order of Presbyters as much as he can yet as he denies the power of Ordination belongs to Presbyters so he acknowledges that Bishops were appointed over Presbyters to keep out Faction and Schism that the people should not say as they did at Corinth I am of Paul I of Apollos I of this Teacher I of that And for his saying of Presbyters that they did anciently communi consilio with joint advice rule the Churches is not to be understood exclusivè to the Bishop for such a time was never known in the Church but joyntly with him as his Council so were the Presbyteri Civitatis to the Bishop and their advice was more used and there was more cause for it before the many Canons and decrees of Councils gave rule in most particulars what the Bishop should do as it was by that time S. Jerom wrote and whatever he saith for the advancing of the order of Presbyters it is but to set them above all Deacons even those that immediately attended on the Bishop and it seems carried themselves too high it is not to equal them to Bishops whose Prelacy St. Jerome acknowledged and thought it very necessary for this purpose of keeping out Schism which the Parity of Presbyters would expose it to And I would appeale to the reason of any of that perswasion whether it were not more convenient and necessary for keeping all in order to have one aged grave learned and experienced in the way of the Church to be the standing Moderator of the Classis or company of Presbyters than to change their Moderator year by year and leave the place open to every young unexperienc'd Presbyter that can make a faction to advance him unto it I have heard this inconvenience complained on by some of the new erected Classes whereas a Bishop being such a Moderator as is fixed and above all competition is more enabled to keep all ordinary Presbyters in their station and within their bounds And then again I would demand whether the Apostles who complained of Divisions as in the Church of Corinth and of false Teachers there and elswhere were not careful to provide the most reasonable Expedient in government against them It cannot be denyed and upon this score and to this very end of preserving Schism it cannot be thought otherwise but that the Apostles gave beginning to this Government throughout the Church 1. Notwithstanding those of the Classicall perswasion bear themselves much upon Mr. Blondels Collections whose pains might have been better implyed to the use of the Church upon some other Argument For in this it is impossible to drive out of Antiquity though ransaked over again any more to the purpose of the Presbyterian claim than has been already acknowledged and the weakness of it discovered viz. That it seems to be the judgement of some Fathers that the name Bishop was at first common to all Elders and that those Bishops mentioned Phil. 1. 1. 1 Tim. 3. Tit. 1. were Presbyters or Elders of the second rank But what advantage is this to the cause they would establish without proving also that the power of Ordination and Government which we appropriate to
Bishops strictly taken was communicated to Presbyters in common To the witnessing of this it is not possible to force Antiquity no not S. Jerome alone All that seems to speak any thing that way amounts but to this that they were used in the Government and things done with their advise and counsel that they were more used in Ages before St. Jerome than in his time and there was some reason for it as I said because by that time provision was made in most Cases by the many Canons and Constitutions of the Church §. XVI Of the ordination of our Bishops received from Rome There are some slight exceptions and allegations they make which are fit onely to take with the ignorant as that we had our Bishops from Rome but they desire to conform to other Reformed Churches which want Bishops They that cannot distinguish the Times several conditions and concernments of the Roman Church may be startled at every mention made of Rome but we are not ashamed to acknowledge we thence received Bishops from whence we received the Christian Faith both went together same Faith and same Government first in the British then in the English Conversion of this Nation and indeed in all Nations where Christianity was planted In the time then of Gregory the first Ordination of Bishops was here received with the Faith and ever since has been continued from hand to hand in this Nationall Church Of this seeming prejudice more largely Tr. 2 c. 4 5. But to return the Enquiry upon the New Pastors of the New Churches Classicall or Congregationall If it should be demanded Whence have they their Ordination They cannot give any reasonable account nor hold up their heads in the defence of their Pastors and Churches against any Romanist much lesse against any true English Protestant or obedient Son of this Church Challenging them of Schism in departing from their lawfull Governors and Pastors and taking to themselves a Power never given them As for the Reformed Churches which have not Bishops their defect is nothing comparable to the fulness of the whole Catholick Church to the practice of which they ought in all reason to conform Especially seeing those Churches had but tumultuary Reformations and no marvel then in they were not fully regular in their constitution Nor does the example of those Churches come home to the Case in hand there being a wide difference between Wanting or not having Bishops and casting them out when they have them Besides this all the forreign Churches approved Bishops in this Church and their most learned men acknowledged a want in their own excusing it as proceeding of necessity rather then choice as Tr. 2. c. 3. Nor can it justifie those that divide from us to say they joyn with other Reformed Churches for first they must answer for the Schism in forsaking the Communion of this Church and as their Case is not the same with that of the Churches abroad so cannot those Churches justly receive them having broken the Communion of this Therefore was it so carefully provided for in many Councils of the Ancient Church that none should travail to any forreign Church without his Communicatory letters to testifie his Communion with the Church he came from before he could be received to Communion in the Other And this to preserve Unity And thus much touching the Government §. XVII Exceptions in regard of the publick worship Now to the usuall exceptions made against the Communion of the Church of England in the point of Publick Worship the Liturgy administration of Sacraments Rites and Ceremonies used in this Church by reason whereof they could not as they pretend Worship God purely in Spirit and Truth This Assembling or meeting together and joyning in the publick divine Service especially in the participation of the Sacrament or Eucharist is indeed the witnessing and exercising of that Communion which is and must be held between all the Members of the same Church So they Act. 2. 42. in such duties and in breaking of bread So the Apostle calls earnestly for it Heb. 10. 25. and cap. 13. 15 and insinuates the Communion of them that are in the Chu by their eating and partaking of One Altar v. 10. the participation of that Altar being the Eucharist And according to this expression was the phrase of the ancient Church {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be within or without the Altar i e. in or out of the Communion of the Church and to set up Altar against Altar i. e. a new Communion against the Communion of the Church Lastly the Apostle 1. Cor. 10. 17. One Bread One Body the joynt participation of One Bread shewes them to be of one Body holding the Unity of the Church and withall it shewes what a dangerous thing it is for any to abstein causlesly or to separate from the Communion of the Church of which they are Members But see in particular what they pretend as Causes of their Separation There is indeed nothing alledged now but has been before by the Contentious which have disturbed the peace of this Church from Time to Time and has been often at large and learnedly refuted and those that understand themselves being not swayed with faction and passion have received satisfaction but because my intent is still to afford some present satisfaction to them that are now troubled and more easie to be wrought upon I shall briefly and plainly speak to those exceptions against our Church-communion which usually prevaile with such persons First that our Liturgy or Common Prayer was taken out of the mass-Masse-book This is of the same seasoning with that of our Bishops deriving their ordination from Rome fit onely to distast the weak who are offended with any thing that smells of Rome But as we said of Bishops we had them from that Church from which we received the Christian Faith and then when we received it so we say of our Liturgy it has no more of the Masse or publique service of the Romish Church than was received and continued from the Ancient Church and was agreeable to the Christian faith And to retein so much was according to that Christian Prudence and Charity used in our Reformation that would have no more opposition to them we were forced to differ from then must needs Whatever the prevailing Errors and Corruptions of After-times had brought into their Mass Reformation cast out And some of those learned Bishops and Clergy who were chief instruments of the Reformation and Composers of our Liturgy in that frame it had sealed the Reformation and their renouncing of Popish Errors with their Bloud and we challenge them to shew any such Popish corruption reteined in our Liturgy and might think it enough to oppose the judgement of other Reformed Churches approving it with which they might also rest satisfied if they did not too much value their own But more particularly Two
and pretences and in such general words to have still a new Reformation undertaken and to level or pul down not onely what the former had built but what they had left standing of that which was before The first pretenders to Reformation would cast off Bishops their lawfull Pastors and Superiours invade their power of Ordination and Government have their Revenues with those of Deans and Chapters alienated Now are there risen up men that would make it a part of their Reformation to cast off the Ministry of Presbyters too laying open the Office of Teaching to all gifted men also to take away their Tithes and maintenance putting them to live upon benevolence if any will have them for their Teachers And as the first had no consideration of the Cathedral Churches no more have these of the Parochial but as if all other Christians were Infidels or Heathens they will gather Churches anew the ready way to dissipate the Church of Christ and bring in Confusion But furthermore as the first Reformers of these dayes would have no respect to the Ancient practice of the Catholike Church so have these as little regard and with farre greater reason to the pattern of the other Reformation the Scottish Kirk Lastly As They first cast out Set-forms and the Publick prayers of this Church so Those that came after have cast out their Directory will not be bound up by their Rules and Order but as one Error begets another and is boundless in its progress so here from despising the Set-forms of the Church they proceed to an undervaluing the Lords Prayer as below them and some to advance themselves above Prayer it selfe as needlesse to them in that height of perfection they conceive themselves to have attained and this is the chiefe aime of Satans device to bring men by a misguided pursuit of purity and holinesse to such a pitch of spiritual pride and self-conceit as if they had already apprehended which S. Paul would not take to himself Phil. 3. 13. Nor is it sufficient to say We are not so If you are not gone so far yet like Principles and Pretences which you went on against the Government and Lyturgie of this Church would carry you so far for what certain bounds are left to stay any when once ye have pull'd up those that the above mentioned Rules fixed This being done in that Covenanting pretended Reformation the way is laid open to others more bold and heady to run on farther But let me argue it a little with you you that pretend to more regularity and order in the Classical or Congregational way and make shew of a more quiet spirit and temper and challenge you a little as our Saviour did the Scribes and Pharisees roundly Mat. 23. for building and garnishing the Sepulchres of the Prophets and yet persecuting Him and those that followed Him notwithstanding his Office and doctrine agreed with that of the Old Prophet Let me therefore ask you have ye not the book of Martyrs in your houses and set some price on it Doe ye not there read of the ancient Bishops of the Primitive Church suffering Martyrdom for the truth of Christ And doe not ye applaud them abhorring the Cruelty of their Persecutors and saying If we had been in their dayes we would not have been partakers in that blood Doe ye not also there read of Cranmer Ridly Latimer with other Bishops and many of the Clergy of this Land suffering the flames for that truth which they by a just Reformation had reestablished in this Church Doe you not applaud and praise them when you read their Acts and sufferings abhorring the cruelty of their Persecutors and saying If we had been in their dayes we would not c. Thus you build their sepulchres garnish and adorne their Monuments or Memories and now examine whether you have not done the like to those that followed them in the same Office which they bore in the same Doctrine which they taught in the same reformed Worship which they restored held and Sealed with their blood see if ye have not done more then they which slew those Martyrs for ye have not only spoiled their Persons of all their means and livelihood but also taken away the maintenance from the Office and as much as in you the Office from the Church a double Sacriledge which the Romanists that killed those Martyrs would abhor to be guilty of I speake this not to the reproach of any but to the conviction of all whom it may concern that they may fear the Woe our Savâ—our there denounces in the like case That all should be required of that Generation It is just with God when After-generations will not take warning by the former but doe the like to bring upon them the greater punishment and make them bear what the former had deserved And examine I beseech you how far ye have consented to or approved of the shedding their blood the spoiling their persons the sequestring their estates who have suffered in these dayes and yet held and taught the same Religion and Doctrine with those former Martyrs how farre ye have had an hand in or consented to that horrid Sacriledge and devastation of Church-meanes committed in these dayes conclude your selves so far chargeable with the guilt of that former Cruelty and wrong done to the Martyred Bishops and Clergy in Queen Maryes dayes and of that first Sacriledge committed in her Fathers dayes and that ye must answer for it by our Saviours reckoning Mat. 23. 35. so much the deeper because ye have not taken warning by the former but done the like and added to the guilt of Blood and Sacriledge which lay before upon this Land not onely by your persecuting of Them against whom ye had no other accusation than what the Papists had against those Martyrs their faithfull and constant holding to the established reformation of the Church of England but also by your seizing of Church-meanes and abolishing the Office of the chief Governours of the Church a double Sacriledge as I said which neither Romanists nor Antient Schismaticks would dare to commit It is worthy our nothing how it pleased God to shew his judgement upon Schism and Sacriledge in the beginnings of his Church both Jewish and Christian to the end that his people might ever after feare to doe the like We see Numb. 16 who they were that rose up against Moses and Aaron saying Ye take too much upon you ye Sons of Levi seeing all the Congregation are holy every one of them the very saying of these Times and it is plain what they committed in so saying and doing Schism in departing from their lawfull Governours and sacriledge in breaking in upon or invading the priests Office and the judgement shewn upon them is notorious a Fire broke out upon many of them and a Schism or rent made in the Earth swallowed up the rest So in the beginning of the Christian Church we find
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
but derived from the Ancient Church and used by it to good purpose before Popery crept in Nor is it a good Rule of Reformation to cast out whatever has been abused by Popery we need not do it to the very same individual things which have been so abused excepting Images as the Brazen Serpent that had been objectively used to Superstition for the same individuall Churches stand which I suppose they hold were abused in time of Popery much lesse are we bound to abolish all Rites and Ceremonies which have been abused onely in specie in their kind the individuall act or performance of them under that abuse being transient and not remaining But the Rule of our Reformation was still according to Christian prudence charity not making moe differences than must needs therefore retaining the use of that which Antiquity with good reason practised but without the after-abuse looking not onely at ancient Practise but the Apostles Precept according to which the forementioned practises tend to order decency and as far as Ceremonies are capable of it to edification Thus much the Church has sufficiently declared by her Doctrine by hundreds of books written upon that argument that she enjoyns these Rites and Ceremonies cleared from all superstitious abuse either of yeilding worship to any undue obâ—ect or of affixing any sacramentall Efficacy to any of them or of giving them any spirituall Vertue either to better the duty to wch they are joyned professing the duty is good without theÌ„ though not so orderly and reverently performed or to satisfie by such performances or that she has any other superstitious respect in the enjoyning of them but regard onely to the aforesaid precept for order and decency which easily appeares in the more solemn and reverent performance of the duty with these Rites than without them and for edification according to the nature of a Ceremony by its signification minding us of some duty To this purpose Treat. 2. c. 7. num 7. of Ceremonies significant Peter Martyr said well in his Comment on that 14. chap. to the Corinths Ceremonies are more commendable if they do admonish us Instar concionum de aliquo officio like Sermons of some duty As for example that women should be covered in the Congregation was not onely for decency but signified and minded them of Duty viz. Subjection as the Apostle shewes 1 Cor. 11. The Ceremony of the Holy Kisse used in their meetings and enjoyned by the Apostle several times minded them of that Charity which should be among Christians and testified they had it then for each other So the putting off the Old man so oft mentioned in the Apostle was the duty and it was represented in Baptism by their putting of Old clothes and putting on New Such signification has the White Vesture minding both the People of the holy duties they come to him that wears it of the holinesse required of them that minister in holy Duties Standing up at the Creed is for a more significant profession of the Christian Faith that they acknowledge and receive it and will by the help of God stand to it and defend it The like signification is in standing up at the reading of the Gospel The Ring in Marriage added onely as a visible Symbol of that Union and Conjunction and for remembrance thereof is it so carefully kept and worn ever after What the Crosse in Baptism signifies and wherefore it is used is there and then expressed when it is used in token that the party baptized shall not be ashamed of the Crosse of Christ c. The Ancient Christians used to make the sign of the Cross upon occasion in the sight of the Heathen to witness or speak the profession they were of and I doe not doubt the truth of those Ancient Records that tell us how God was pleased sometimes for the conviction of the Heathen and the approving of the Christian profession to work a miracle at the making that Sign and what marvel when for the same purpose he wrought miraculously at the falling of Peters shaddow upon the sick and at the touch of handkerchiefes brought from Pauls body Act. 5. 15. 19. 12. He that purposely uses the sign of the Crosse to work supernaturall effects does it without warrant Superstitiously So he that affixes any Sacramentall vertue or spirituall efficacy to it in baptism The Church of England has no such respect but only uses it as a bare Ceremony for remembrance and testification of that which indeed is every Christian mans duty viz Not to be ashamed of the Crosse of Christ but to sight manfuâ—…y under his banner c. And truly considering what a pass Christianity is at among us how the very principles thereof are so openly overthrown by Sacriledge Injustice Atheism that they are likely if men go on to be forgotten in the next age that there may now seem to be some Cause to have the Crosse of Christ imprinted with fire as they say the Ethiâ—pick Christians doe upon the fore-heads of the Children that they may remember so oft at least as they look in the Glasse that they are Christians and what they promised in baptism Kneeling at the Communion can be no compliance with Popery in the acknowledging of Transubstantiation or Adoration of the Host for our Church has sufficiently declared against the doctrine of Transubstantiation which being taken away that Adoration falls Nor yet is their Kneeling in the Romish Church the Test and acknowledgment of Transubstantiation or of that Adoration which they think due to the Host but their falling down when it is elevated or lifted up They do Popery too much honour that make the devout and lowly behaviour of kneeling at the Sacrament proper to that Religion and do seem not to understand themselves nor what they are about in that application of the soule to God and the receiving from him the greatest pledges of mercy that think not the most humble and reverent gesture most fit for such a Duty Their sitting mentioned Mark 14. 18. As they sate and did eat c. does not speak directly the gesture they used at receiving the Lords Supper but their falling to or applying themselves to eat the Passeover and whether in the receiving the Sacrament they used the same posture which they coÌ„monly did at their Feasts a kind of lying or leaning more neer to a prostration of the Body than our sitting is not certain but no question they used such expressions of devotion then as were suitable to the present duty Nor must our application to Christ now be after such a common and familiar way as theirs was when he conversed with them on Earth They did not then so pray to him or asked in his name as they did afterwards Jo 16. 24. They know Christ then after the flesh familiarly conversing with him but now we know him so no more 2 Cor. 5. 16. He