no less if I did any thing to satisfie conscience in these scruples than to shew that if His Majesty and our undoubted Governours under Him should not yet see reason to alter the establishment we are all bound to obey and conform and that notwithstanding any thing in these exceptions we lawfully may do so as far as in our places the Laws and Constitutions require that we should Sect. 2 And now what remains but that I passionately intreat for Peace and Obedience We have been divided and we have contended long enough O let the Peace of the Gospel be precious in our eyes and let us by this evidence that we indeed obey the Gospel of Peace The way to Peace is not to consider what our Rulers should do or how far they should yield to us but what we should do our selves if they mistake their errors in Government will not excuse the sin of our disobedience Let us do our parts and if we have not the wished for Peace the fault will not lie at our Doors yea let us do our parts and we shall have Peace Would we be conscientious in our obedience the Powers of Hell cannot be able to divide and ruine us The wounds of the Church have been too long open This is all that we can do to close them O let the tears of the Mother have some effect upon and draw some pity from the hearts of her children if we unite not she must expire Unity and Peace is the best fence to the Vineyard of God let us obtain and maintain this then shall neither the Wild Boare of the Forest be able to lay her waste nor the subtile Foxes within pluck off her grapes or destroy the Vine It is within reach we may have it if we will our selves and that only by our obedience and ready submission to the Publick establishment Never look for Peace in this nay not in any Church if the members may refuse to obey while ever they see any thing which they judge fit to be altered in the Government But though something there may deserve an alteration yet if it be not altered because those to whom that power belongs and they only are judges see it not convenient because the benefit of alteration possibly may not countervail the mischief of a change and lawful to be obeyed The Peace of the Church must oblige us to obedience Such is our case at present in reference to the established Episcopacy it is that only Government which our Laws acknowledge that which they oblige us to conform to and wherein it hath been cleared there is nothing but what a conscientious Christian may lawfully submit to O then for the Lord-sake for the Churches for Peace for Conscience sake let us obey Let me for a close of this Chapter and Argument but propound these four things to be seriously weighed and considered 1. Sect. 3 If the Episcopacy established be indeed so contrary to the Word of God and the Primitive pattern as is suggested and some pretend that it is altogether unlawful to submit to it or exercise our Ministery under it according to the Laws thereof it cannot be avoided but that we must charge the whole Ministery of England that continued in their publick stations and exercised their Ministery according to the publick Rules of this Church ever since the Reformation till these late confusions to have lived in manifest sin and to have been guilty of a sinful compliance with corrupt men against the interest of Jesus Christ And what an uncharitable and unchristian judgement would this be What! all those famous Champions some learned Writers by their Pen maintaining the Truth of the Protestant and Evangelical cause against the Romish adversary Many Holy Confessors Glorious Martyrs who were not afraid to lay down their lives at the Stake and by their Constancy shewed their Courage who for the Testimony of Jesus (a) Rev. 12 11. loved not their lives to the Death Some of these were Bishops themselves Others not only submitting to but acting in this Government All exercising their Ministery by vertue of their Call by these hands And yet it will be a strange Censure all guilty of manifest sin in their very Calling in those Actings Ministery and Preaching which yet God was pleased to honour with the glorious success of the happy conversion of so many souls to God Hath this been the sad fate of Poor England that among all the Reformed Churches she only hath never had till of late any Publick Ministery but such as have been guilty of manifest sin in their very Calling and whole exercise of their Ministery God forbid 2. Sect. 4 Upon the same ground if those principles be good it must follow also That all those Christians which attended on that Ministery and did communicate in the worship established howsoever otherwise they made it their care to serve God in righteousness and holiness all their dayes must be concluded to live in manifest sin even in their hearing and attending upon and communicating with this Ministery which was only exercised according to the Laws of this Government and that none were pure or worshipped God aright but such as drew off from our Church and separated themselves from our Communion And now whether in this we shall judge righteous judgement I shall appeal to all the sober spirits and godly-wise in the Land 3. Sect. 5 If upon the fore named causes men shall still account it unlawful and therefore refuse to conform to the Government and to obey the Laws established What a wide door must there needs be open to an unavoidable and perpetual Schism in this poor Church Our Governours judging that they are bound as indeed they are to preserve the honour of the establishment and the Laws in their vigour and too many thinking that they are bound when yet indeed they are not to oppose or withdraw or suffer rather than obey And what a bane this will infallibly be to Piety as well as Peace we need not search very deep to Devine too sad experience will too soon be a manifest conviction 4. Sect. 6 And what is not of the least or lowest consideration How many good and pious and tender Christians through this mistake will be unavoidably exposed to sufferings and miseries when they have sucked in and are possessed with these dividing principles it is no difficult matter to foresee when the Laws are not Bruta Fulmina but have an armed power to force obedience and to punish the disobedient And howsoever therefore some may resolve willingly so to suffer and may triumph and rejoice in their sufferings yet He that would have real ground of joy had need first look well to the cause of those sufferings (b) 1 Pet. 4.14 16. If indeed ye suffer for Righteousness sake happy are ye The Spirit of Glory and of God resteth upon you and even these will be a Crown of Glory and a Diadem of Beauty upon your heads
besieged and taken City to embrace the Gospel the Gospel of peace and love and by all sedulity in the practice of righteousness and diligence in the wayes of the Gospel viz. Humility Meekness Holiness and Devotion Piety and Peace Patience and Obedience with all earnest endeavours (o) Luk. 13.24 strive to enter in at the strait Gate and contend who shall get first into the possession of those joyes which (p) 1 Cor. 2.9 neither eye hath seen nor ear heard nor can the heart of man conceive which God hath prepared for them that love him but with that wicked violence wherewith (q) Ovid. Metam l. 1. Affectâsse ferunt regnum Coeleste Gigantes Altaque congestos struxisse ad sidera montes As if we were of the posterity of those Gyants mentioned in (r) Genes 6.4 Scripture who had not only corrupted themselves for so had the (s) Vers 5. sons of God the children of the Church done also but quite revolted from all Religion and Piety from all Peace and Humanity such who were mighty in Power and fierce in Nature (t) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. Defectores sc a Deo Desectores sc hominum Irruptores â—c in hominem fallen from God and falling with violence upon those who were weaker than themselves (u) Ovid. ibid. Sâ—d illa propago Contemptrix supe ûm saevaeque avidissima caedis Etviolenta fuit scires è sanguine natam Sect. 16 Doth not that Poet make a perfect Anatomy of our hearts Are not we the persons and this the Age who have despised the Lawes of our God who breath nothing but violence one against another Victa jecet pietas Piety and holiness peace and love lie trodden down but sin and profaness is rampant (x) Mat 24.12 iniquity aboundeth and love is cold as if what with our rebellions against Heaven and what with our contentions among our selves we were resolved not to suffer the Almighty to put up his anger and lay down the arrows of his indignation yea that God himself should not give us peace for When even the season calleth us jointly to (y) Hag. 1.8 go up to the Mountain and bring wood to build the house of God to repair the breaches of the Temple and again to set up the walls of Jerusalem the Holy Government and Discipline that is broken down We on the contrary take several wayes to fetch Coals and throw in fire to destroy the remnant to burn up the Gates and devour even the foundations of our Church and peace We provide materials but such as they in (z) Gen 11.3 4 9. the Holy Story Brick and Slime to raise a Tower in defiance to Heaven as if our whole design were to get our selves a name though but to be famous for our Rebellion against the Lawes of God and the Land to all succeeding Generations when the issue of all can be nothing but Babel Division and Confusion Should we like (a) Gen. 11.16 Hebâ—r now give names to our children according to the times how would all our Regist's be filled with (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Division Pelegs For how are we divided in tongue shall I say yes we study a new canting language as if we feared we could not separate far enough one from another if we cloathed the old Truths of Religion in the known expressions as if we must still have a (c) Judg. 12.6 Schibboleth to distinguish parties but especially in heads and hearts and hands Our judgments differ and our hearts are divided in our affections and our actions are all levelled to nothing else but the interest of that side and the support of the quarrel of that party which we have espoused Sect. 17 Let me take leave a little to vent that passion and grief of heart that boyles within me (d) Jer. 4.19 20. My bowels my bowels I am pained at the very heart my heart maketh a noise dolefully lamenting within me for division upon division and consequently destruction upon destruction is cryed (e) Lam 2.11 Mine eyes could even fail with tears my bowels are troubled my liver is poured out or gall cast up through extremity of grief and indignation for the destruction yea for the (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit breach of the daughter of my people A breach now not made upon us by a Forrain Invader but a fraction made among us and within us by our own froward and petulant contentions Since (g) Luk. 6.45 out of the abundance of the heart the mouth speaketh marvel not where such sorrows for and tender compassions to this poor afflicted Church have taken such possessions of and make such deep impressions upon my soul when mine heart is so deeply affected to see the (h) Lam. 2.10 Virgins of Jerusalem hang down their heads for shame and confusion and the Elders of Sion which should sit on their seats of Judgment in splendor and beauty even to sit on the ground in sorrow and sadnesse because her children unnaturally teare out the bowels of their mother and will not yet learn that great lesson of the Gospel Peace and Love marvel not I say that now these floods seek a vent and open the sluces of the eyes and force away the barres that were upon the lips Sect. 18 Memorable is the story of the son of Craesus dumb from his birth yet when Sardis the royal seat was taken by the Persians and the sword of the insolent Souldier was lift up against the life of the King his Father then the strength of natural affection and piety to his Father loos ned the tongue of the dumb child and he who never spake before could then find a tongue to plead for his Fathers life anâ—ery out (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He odot ex eo Valer. Marc l. 5 c. 4. O Sir kill not Craesus There is as great danâ—er now to our dear Mother the Church of England from these bitter Divisions of her children as from the violence of unruly Souldiers if these continue she must expire Piety and pity would make even the dumb to speak and plead her cause And indeed who can keep silence at such a time as this Who can write and not mingle his tears with his inke or speak and not mix bitter sighs and sobs with his words (k) Jer 9 1. were our eyes waters and our heads fountains of teares here is occasion enough to spend all for the Divisions of the daughter of England Divisions not now of (l) Judg 5.15 Ruber one single Tribe but of all the Tribes of our Israel even among Priests and people too Nor are these only single Divisions and Breaches but Division upon Division and we are subdivided into as many Factions and Schismes as there are opinions or interests among men And which is more sad these heats and hateful contentions reciprocated among men who
conveniency of the Church and a remedy against Schism Sect. 4 Here indeed appears and is a vast difference even a diametrical opposition and maintained with so much eagerness That though I know none so high of the one side as to deny the Presbyter his Institution and Sacred Order and some interest in the Acts of Government in the Church yet I could name some and to this the World is no stranger of the other side who have been so violent as to deny the lawfulness of the being of any such Officer as a Bishop above a Presbyter and to plead a necessity of throwing him out of the Church as a Plant not of Gods planting but wholly Antichristian and abominable And if any abuses have crept in or corruptions prevailed in the Church the very existence of the Bishop as such must bear the blame and be esteemed the cause of all The popular fury thinking corruptions cannot be restrained nor the Church reformed until her Bishops and Govenrours yea the Government it self be ejected and abolished Sect. 5 3. But in the mean time many sober pious learned and peaceable men even of both perswasions weep in secret and mourn heavily for the bitter divisions and high animosities of some violent contenders Some not only submitting to but desiring and rejoycing in the establishment of Episcopacy and Prelacy as that Order which is not only best for the Church but hath also the clearest claims to and evidences of Antiquity yea the first and purest the Apostles themselves who yet for peace-sake though it would be their affliction would submit to a Presbytery without a Prelacy where that Government should be legally established and might be submitted to without Schism because they judge this way of Government though not the best nor so good as they could wish nor to have those evidences which Episcopacy hath yet not to be so manifestly repugnant to the Word of God but that it may be submitted to without sin On the other side there are also many peaceable spirits who indeed judge the Presbyterial way the most agreeable to the primitive pattern and therefore would choose such a Presbytery Yet for the peace of the Church will also quietly submit to the Episcopacy established because though in their judgments it be not so evidently founded in yet neither is it so contrary to the Scriptures but that without sin they may obey it Sect 6 Now for men of such sober spirits as these to agree and live in peace it is no difficult matter to effect The established Laws shall oblige their Conformity though in their judgments they may not be the best and they have learn't to submit themselves to be ruled by the publick establishments and to make their private judgments strike Sail and give place to peace and obedience Sect. 7 But is the distance so great between the others that there is no hope of an amicable composure or at least that they may live together in peace I think not altogether It is true indeed while men keep those judgments One for the absolute necessity of the one the other for the indispensible necessity of the other way and condemning the contrary as an unlawful Usurpation and Antichristian it is no more possible to make them agree than to reconcile both parts of a contradiction And I confess further while men bear those heats in their spirits and look upon Episcopacy as such an Usurpation that it is not lawful to own it or submit to it and think the Church can never be happy till it be cast out There is very little likelihood to prevail upon such men for a patient submission or a peaceable compliance But is there any thing in the nature of the Government in dispute which must needs be the cause of a perpetual Schism Or is there any thing of such a nature in Episcopacy which a pious Christian may not submit to or at east for peace-sake comply with without sin I think not and no such thing hath ever been proved that I have seen Sect. 8 That even in this there may be I say not a concurrence of judgment in the thing in controversie but an union of hearts in love and affection and much of peace and compliance even here I need not do more than consider how much learned and sober men even of the Presbyterian perswasion have declared themselves willing to submit to in the point of Episcopacy and how far their Judgments do concur and agree with their Episcopal Brethren And by this give a Judgment whether they may not without sin do somewhat more and whether they are not at least for peace-sake obliged to comply with and submit to the established Government as far as it is established Sect. 9 Here it will be needless to fill Pages with names and writings of several men when this one thing will give us light enough viz. Those learned Divines of the Presbyterial judgment joyned Commissioners with the Reverend Bishops and others for an amicable Conference about the things in dispute in their Petition for peace prefixed to their Form of prayer and in the Papers of Proposal to His Majesty have declared publickly 1. That they are for Episcopacy 2. That they desired the establishment of Episcopacy according to the Primate of Ireland B. Ushers Reduction Yea 3. A thankful acceptation of His Majesties Declaration about Ecclesiastical Affairs And though they are not fully satisfied with that establishment of Episcopacy Yet they seem to rest in that expression of His Majesty That the essence and foundation of Episcopacy may be preserved though the extent of the Jurisdiction may be altered Desiring an alteration only in such alterable points as the extending or straitning the limits of their Jurisdiction preserving still the essence and foundation of the Government from all which concessions and professions it appears that their judgments concur with their Episcopal Brethren in these things 1. That there is or at least may be an imparity among the Ministers of the Gospel and that lawfully and 2. In the lawfulness of a Superiority and Jurisdiction in the Bishop over other Presbyters both as to Ordination and Censures for both these as well in the Primates Reduction as in His Majesties Declaration are evidently reserved to the Bishop Sect. 10 And besides these I could name many learned and sober men who will acknowledge the Bishop to be though not in their judgment superior ordo a superiour order from or over other Presbyters yet superior gradus in eodem ordine an higher degree and so a superiour in the same order they conceiving this to be also the publick sense of our Church which advancing a person to a Bishoprick calleth him not by a new Ordination as into another Order of Ministry but only gives him a solemn Consecration as to an higher Office Employment or Degree And these acknowledge such an imparity and superiority in the Bishop distinct from the Presbyter in Ignatius his time and
the Government Apostolical and necessary or only Prudential brought in by the Church and not repugnant to the Holy rule or only as the Bishops are impowered and Commissioned under the King being here established I see not how we can without sin refuse a peaceable compliance with it Sect. 56 And I have reason to hope such a compliance in a good measure because those learned Brethren who though in their Proposals to His Majesty they desire that Chancellors Arch-deacons Commissaries c. as such may not pass any censures purely Spiritual yet when they say only as such it may intimate they would not deny them under another notion as Commissioned under His Majesty to do so These Brethren I say add this But for the exercise of Civil Government and this by their words there may seem to include the acts of Government in the Church and ecclesiastical Causes so far as the Censures are not purely Spiritual coercively by Mulcts or corporal penalties by power derived from Your Majesty as Supreme over persons and things ecclesiastical we presume not at all to interpose but shall submit to any that act by Your Majesties Commission Were indeed these Considerations well weighed they would do much to a peaceable obedience Sect. 57 Except Partic. 7 7. I know but one material exception more referring to this charge that The Bishops take too much upon them And that is The matter of Ordination and now the Re-ordination for thus it is excepted The Bishops some of them do assume sole power of Ordination and Jurisdiction to themselves And now it is farther urged as unsufferable that upon their re-establishment they require a Re-ordination of all those who during the late Confusions were ordained only by a Presbytery Sect. 58 In answer to the business of a Superior ordo c. enough is already said But to the matter of Ordination and Re-ordination I say Answ 1 1. The Question is not what some challenge to themselves but how far we may yield in the thing that is challenged without sin If some challenge too much let them answer that but if we may without sin take from their hands that which we can legally have from no others I see not why we should in the least scruple to take it That Their hands are Necessary and that none can be regularly ordained without them is the Judgement of none of the least or lowest in the Church who think the Scripture speaks clearest on their side also For Though Timothy had the (h) 1 Tim. 4 14. Imposition of Hands of the Presbytery yet it is expressly said that he had (i) 2 Tim. 1.6 Pauls too and he not acting as one of them but under a distinct notion as the words if well weighed do more than intimate for whatsoever that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was which was given by that Laying on of Hands whether the extraordinary gifts of the Spirit usually in those dayes by the (k) Act. 8.17 18. Apostles hands or the Gift i. e. Authority of Ministery whether of a Bishop or Evangelist it matters not whatsoever I say the gift was it seems to be conferred (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefly by the hands of Paul and referred to the hands of the Presbytery (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as assistants or associates with him But those texts seem to be more express where not only the Deacons were made by (n) Act 6.6 the sole hands of the Apostles but also in the ordaining of Presbyters we read that Barnabas and Paul those Apostles (o) Act. 14.23 did ordain Elders in every Church as they went we read not of any other hands with them St. Paul also layes this charge on Timothy (p) 1 Tim. 5.22 Lay thou hands suddenly on none intimating an act wherein he only was concerned for if there were other Presbyters or a Presbytery at Ephesus and they necessarily to joyn with him in every Ordination why is the charge only given to him why not the same caution urged on them And in that clause (q) T it 1. ◠For this cause left I thee in Creet that Thou shouldest ordain Elders in every City we see Titus infallibly left with authority to do this but we read not of any others appointed with him If any object He was an extraordinary Officer and Evangelist This signifies little for whatever he was he was an Apostolical person and for that time at least seated at that place for the particular Government of that church to perform not an extraordinary but a work of standing use in the Church the administration of an ordinary and perpetual Ordinance And why then in such a work he may not be conceived to act as a settled ordinary Officer I see not This we are sure of That Ordination was not given in those dayes without the hands of an Apostle or an Apostolical person We are not sure that it was not sometimes without the hands of the Presbytery Upon these grounds these learned and conscientious men judge a Necessity of the Episcopal or Apostolical hands though not excluding yet withal not necessarily requiring the hands of other Presbyters Sect. 59 On the other side that The Hands of Bishops are lawful in this work is granted so far by those who urge the greatest necessity of the Presbyterial Ordination yet excude not the Bishop See Jus Divin Minist Evang. 2. part who on their judgements ceaseth not to be at least a Presbyter and the Name of a Bishop doth not with them take away his interest of a Presbyter in Ordination nor nullifie the Orders because his Hands were in them Now then if we may but lawfully take it at the Bishops hands if it be required to be had from them alone though it should be supposed somewhat irregular and we can have it no other way without the violation of the Laws in being suppose they should sin in assuming that only to themselves which should be done joyntly with others yet we should not sin in taking it of them because they unquestionably have a power though possibly not the sole power Sect. 60 2. It is objected only Some Bishops challenge to themselves c. Now the matter is not what some particular men challenge but what the established constitution is It concerns not us to be of the same judgement with every particular Bishop but to obey them in that place where the Laws have set them and in that authority wherein the Constitutions of this Church have invested them Now the Laws of our Church give no such power of sole ordination nor doth any Bishop that I know or have heard practice it The Dean and Prebends were of old I doubt not accounted a standing Presbytery to the Bishop and the (r) Can. 31. Presence of four of these are expressly required to every Ordination viz. The Dean Arch-Deacon and two Prebendaries at least or in the necessary absence of them four other
But really if your sufferings be only for not obeying that just Authority that is set over you and in such things too wherein for any thing in the nature of themselves we might lawfully conform without sin whatsoever your pretence or fancy may be you will never be able to give any good account of or to answer your very sufferings to God or Men. Not to God who called you not to them but commands you to obey Not to the King nor your Governours who delight not in punishing but would rejoyce in the Peace and Prosperity of the Church and of every Subject Not to your Relations nor your Posterity who depend upon you suffer in you and may be exposed to misery reproach and want through your temerity and folly Really in this cause I fear ye will not bear the character of those Christians of whom (c) Tertul. ad Scapul O miseri siquidem mortem vultis praecipitiorum laqueorum abundi habetis Tertullian speaks who in the cause of Christ and Christianity boldly appeared yea rán in troops to the Heathen Judicatories so many that it made one of their Persecutors cry out to them O wretches if ye desire death so much have ye not halters and precipices enough at hand as if their Persecutors were even weary in tormenting I fear I say your sufferings will not bear this character for the cause is not the same But rather of those of whom Clemens Alexandrinus makes mention Antonin Arrian apud Tertul ibid. Clem. Alex. Strom. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and blameth who he saith had nothing of Christians but the name who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain Hereticks who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did voluntarily offer themselves or leap into death They were indeed publickly punished but they brought death upon themselves They neither did bear the character of Martyrs nor did their death deserve the name of Martyrdom Now what comfort what peace what rejoycing can men expect in sufferings upon such accounts as these Oh let us consider whether any of these Pleas will bear us out or be a sufficient excuse for our Disobedience at that Great day of Reckoning when the secrets of our hearts shall be laid open at that dreadful Tribunal of Jesus Christ We may here please our selves in our oppositions and appearances of zeal but indeed Pseudonymous and have a kind of glorying in our sufferings But when Christ shall come to charge upon us the Contempt of an (d) Rom. 13.2 Ordinance of God in disobeying those Laws to which we were obliged and might have submitted without sin judge ye how far it will stand you in stead to pretend sin in the Governors or some irregularity in the Government as to the justification of Schism or excuse of Disobedience or the alleviating of those everlasting punishments which are due from the most Righteous God to those who despise his Laws and resist his Ordinances Sect. 7 Thus Reader hast thou also this matter of contention concerning the Government of the Church the established Episcopacy examined and discussed If thou expectedst elegance of stile flowers of Eloquence or ornaments of Learning I confess thy expectation is frustrated they are things to which I dare not pretend But I hope it will not be accounted arrogance if I say thou mayst here have met with soundness of Doctrine and evidence of Truth and the cordial desires of an honest Heart for the peace of the Church which we may have if we will but do our parts in all that lawfully we may notwithstanding any thing that yet hath been objected in reference to this head The matter of Ecclesiastical Government Let it be our care to approve our selves unto God as such who bear not Nomen Christianum in contumeliam Christi but as such who (e) Phil. 2.15 as the Sons of God by an holy harmless undefiled humble and peaceable conversation in all things sincerely endeavour to (f) Tit. 2.10 adorn the Gospel of Christ which we profess That (g) 1 Pet. 2.12 13 15. those who seek occasion to reproach us as evil-doers may yet by the good works which they shall behold in us be forced to glorifie God in the day of visitation while we conscientiously submit our selves to every Polity among men legally established both in Church and State This being the will of God that with well-doing we put to silence the ignorance of foolish men In a word would we live and indeed see (h) 1 Pet. 3.10 11. good days let us be sure to refrain our tongues from evil and our lips that they speak no guile Let us eschew evil and do good let us seek peace and pursue it FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peace-Offering The Second Part. WHEREIN OUR DIFFERENCES Are examined as to the LITURGIE AND It is shewed that herein they are not so Great as for which to Divide the Church Nor Any thing in this but what may be lawfully used and Complied with CHAP. I. The Differences about the Liturgy noted and some Scandals observed to be given by the non use thereof Sect. 1 THE World is witnesse what a Great Controversie is raised about the Liturgy and the Rites and Ceremonies there enjoyned to be used I need not report what a matter of Contention there hath been successively in the Reigns of the three last Princes who have sate upon the English Throne and is still continued and agitated I think with more exasperation and bitternesse now When yet the happy return of His present Majesty and the Blessings upon us by his restauration should have prevailed more with us to study Peace and Love Sect. 2 When through the wonderful blessing and adorable providence of God His Sacred Majesty was after the barbarous Murther of His Royal Father and His own violent extrusion from the Throne of his Ancestors and a bitter exilement in a strange land at length restored in Peace and by His return the Ancient Laws also restored to their vigor which had been so long and so violently interrupted Thousands of conscientious loyal hearts passionately called to their Ministers for the use again of the established Liturgy in the publick worship of God Many able faithful and conscientious Ministers who thought it their duty and did therefore still use it during all these late times of Confusion wherein they despised the hazard of their Liberty Estates and Means of subsistence in comparison of their obedience to the standing Laws were now revived and filled with joy that with boldnesse and confidence they might now use that which before they onely could do in private Many others who during those violent Usurpations in the Land and the Sword being over us thought it a Lawful and Christian prudence so far to give way to the furies of men as to forbear the use of that particular form rather then forsake their station in the Church and lay by the use and exercise of their Ministry in
and Nation Lastly To the King and Nation In bringing or at least being an occasion of an evil report upon both for when such Laws are established such things required and yet so many so noted so eminent persons refuse to yield obedience and it may be others of more unquiet and turbulent Spirits will be too ready to raise Commotions about them The King cannot in Justice and Honour but maintain his Laws it cannot be expected but the Penalty of the Laws will be in some measure executed upon the Disobedient now especially if many should disobey and consequently suffer what a noise will this make in the world and according to the different judgements and humours of men that hear it how will it bring a reproach upon both In some mens accompts The King shall be a Tyrant not a Father to the Church who makes such Laws which his consciencious Subjects cannot obey for fear of sin against God and are yet punished for disobedience even persecuted for Conscience sake Among others when they see so many disobey and be so unquiet under the Laws The whole Nation shall lie under the reproach of a troublesome disquiet discontented factious people delighting still in Sedition and Rebellion as if they would indeed make good that By-word that the King of England hath such a people to rule as he may fitly be termed Rex Diabelorum Pudet haec opprobria nobis Sect. 16 Let no man think me so voyd of all sentiments of Piety and Charity as to judge these Brethren indeed guilty of all these scandals as by them willingly given or justly and necessarily drawn from their practices for I seriously professe my only design is to intreat my Brethren duely to consider whether some occasions of stumbling be not by their practices laid in the way of such who are thus scandalized and to consider what some corrupt minds or well-meaning but weak men may be too apt to draw from thence and to beseech them to shew so much love to and zeal for the honour of their King and Country of this Church and State so much tenderness for the interest of Religion Piety Unity and Peace as to put forth themselves to the utmost to promote all these Not so much to consider how to maintain or uphold the reputation of a party or cause but how far they may go what they may without sin do in the use of those things which the Laws command That as much as in us lyeth we may by no mistake miscarriage or indiscretion of ours be in the least an offence nor give any occasion of offence to any to friend or foe to the righteous or ungodly to Papist or Protestant to weak or strong to those within or without the Church [g] 1 Cor. 10.32 33. Neither to Jew nor Greek nor to the Church of God Cordially seeking not our own profit but the profit of many that they may be saved CHAP. II. Some General undoubted Maximes concerning the Obligations of Humane Laws applied to the particular Case of the Liturgy c. Sect. 1 AS for the use of the Liturgy to which the Lawes of this Church and state of unquestionable Authority do undoubtedly bind us let us consider whether there be any thing in it which a conscientious christian who desires faithfully to discharge his duty to God and the Church may not submit and conform to And if it may lawfully be used I shall be confident that no rational man or peaceably minded Christian will say that the adding of a command to that which was before lawfull should now make it unlawfull or that we should sin in doing a thing when commanded which we might do without sin if not commanded And if we may do this without sin I shall presume there is that zeal in all that love the Church to its peace that will engage them to do it if upon no other account yet for Peace sake Sect. 2 We shall here to prepare the way consider how far there is a perfect agreement among all sober men of both perswasions in reference to the Obligation of Lawes upon conscience and applying these to the particular case of the Liturgy we shall see how really little the matter of difference is and labour to remove that that there may bee a perfect conformity so far as the Lawes oblige Sect. 3 1. I take this as an unquestionable truth granted and pleaded by all sides That our First Great and Principal Obligation is to Law and Will of God So that whatsoever we are to do in this or any others case must not be repugnant to this viz. it must be in it self lawful Not evil or sinful in the matter of it for we are ingaged to God in an higher Obligation than we can be to any Laws of men whatsoever And in case of a thing materially evil this must be our rule [a] Acts 5.29 That we obey God rather then men We must not be scrupulous to refuse an active obedience to the Laws of men who have no power but by Commission from and subordination to God when in obeying them we should manifestly sin against the eternal God who is the onely [b] Jam. 4.12 Supreme Law-giver and who is able to save and to destroy [c] Mat. 10.28 both soul and body In this case those two Apostles Peter and John [d] Act. 4.19 appealing to the Consciences of their very Persecutors Sect. 4 2. I take it also as undoubted on all hands that the things which we do must not only be lawful in themselves but expedient also in reference to the several circumstances and accidents that may occurre for many things may be in themselves lawful to be done there being no evil in the matter of them which yet upon the several emergencies and from the circumstances of Time Place Persons Scandal he may neither be convenient nor expedient but the contrary and so during these emergencies they become at least accidentally for those persons at such times unlawfully to be done as it is evident in the case of meats offered to Idols [e] 1 Cor. 10.25.31 Whatsoever was sold in the Shambles a man might buy and eat though it was probable some of it had been offered to Idols it yet was nothing to him who knew the [f] 1 Cor. 8.4 Idol was nothing nor the meat offered to Idols in that regard of any esteem with him but he eateth and giveth God thanks But in case of Scandal [g] v. 7 8 9 10. all having not the same knowledge where another might be offended or encouraged by such an example to eat in Conscience to the Idol He should sin who would not abridge himself of his own lawful liberty for the profit of the weak Here the Apostles Rule is [h] 1 Cor. 10.23 24. All things are lawful for me but all things are not expedient Let no man seek his own but every man anothers welfare Sect. 5 3. It is as
severally At once together three times then each severally apart once then again once and thrice and afterwards thrice and once with a Crossing of himself between all this first with his hand then with the Host he Crosseth the Chalice three times then two odd times more to make up the five wounds of Christ then with the Patin he Crosseth himself once and the Chalice three times with a piece of the Host and once himself again with the Host over the Patin and lastly once himself again with the Chalice All which vanities stand not with the simplicity of Christs holy institution but take their beginning from Sorcerers and Magicians who do glory in one three and five and the like g Necte tribus nodis ternos Amarilli colores Virg. Eccl. 8. See more in Vierg de praestig daem l. 5. chap 4. Corn. Agr. de vanit scien c. 47 48. de occult Philos l. 2. c. 4 6 8. odde numbers § 30 2. But in Baptisme we still allow the Signe of the Crosse because Antiently generally received and simply applied and though abused by the Papist yet we could separate and have done so the corruption that is among them from the lawfull use that is retained with us Though they and we both us do use the Signe of the Crosse and that in the Sacrament Baptisme yet to a man of understanding the difference is great For indeed the Popish corruptions are all purged out of it as we see in the particulars sc For 1. They hold that with it they h Greâ—z de crnce l. 4. c. 36. 59. Consecrate Baptisme it self we only use it on the child Baptized 2. They make it a part of Divine worship we do not 3. They in an unknown tongue not giving a reason why nor to what end we in an known language giving all to understand that we are far from Popery or superstition 4. They hold the Sacrament of no force or very small many of them denying a child without the Crosse can have his Christendome as they call it we disclaime that Doctrine 5. They make it a matter of merit to deserve by we neither know nor preach any but the merits of our Lord and Saviour 6. They judge the Signe of the Crosse i De consecrat dist 5. c. nuuquid a matter of necessity unto salvation we only a thing indifferent in its own nature that may be left or retained as Authority seeth good 7. They as of the k Gretz de cruce l. 4. c. 13. essence that without sin may not be omitted we as an accident that upon lawfull cause may be separated 8. They l Bellar. de sanct Imag. l. 2. c. 30. worship it we do not 9. They use it m Gretz de cruce l. 4. c. 36. to drive away Devills we ascribe no such virtue to it 10. They use it daily hourly every moment upon every occasion we but once in Baptisme 11. They in every Part of the body we only in the Childs Forehead and but once only in token he is not to be ashamed c. 12. They write it satisfies for sin and n Per crucis hoe signum depellitur omne malignum preserveth from evill we prove the contrary 13. They teach it an infallible marke to distinguish a true professor from an Hereticke 14. They teach that nothing can be consecrated without it we disavow that Doctrine 15. They say it can and doth o Gretz l. 4. c. 49. cure bodily diseases we find no such thing 16. They teach it hath a virtue against all Inchantments we rather doubt it as they use it an Inchantment it selfe 17. Some among them p Gersom serm de B. Virg. part 3. consideratione 2. Cajetan in Thom. c. hold it may stead children in place of Baptisme we deny it Here we see then there are such and so many differences between us and the Papists that though we use the same Signe once yet we are far from owning their superstitions nor can our Church be therefore charged with Popery in this thing nor indeed q Duo cum faciunt idem non est idem to do the same thing as they do So that possible it is to retain as we do a lawfull use separate from all superstitious or Idolatrous abuses Therefore whatsoever abuses have been or yet are in the Church of Rome they are not chargeable on us who deny them nor is it necessary for us to lay aside the use of this Signe of the Crosse when we have thus purged it from the Popish corruptions and may keep it so purged still nor nor do the abuses of others of which we are not guilty former abuses among our selves if any have been which are not continued sull necessarily engage or oblige us to do it § 31 3. Hence are we helped to a ready answer and easie solution to that Analogicall Argument drawne from Hezekiahs act in Breaking the Brazen Serpent for indeed the Analogy holds not the case is different For § 32 1. The Brazen Serpent was not a signe only but that very materiall numericall Serpent r Num 21 8-2 King 18.4 which was made by Moses and was the instrument of the deliverance of their Fathers and was preserved to that day and people therefore were more ready to worship that as if that had saved them and so it was a more difficult thing to separate the Idolatry from the memoriall But in this Rite we have only a transient resemblance of a Crosse and nothing remains visible after the Action and so nothing to be objected to our eye or in danger to be abused or so to be worshipped § 33 2. That Brazen Serpent was so abused and Idolized not by others but by themselves and there was reason therefore to take from them that object of their own Idolatry But this Signe of the Crosse was not so abused by us but by the Romanists who widely differ from us in many main points and practices of Christianity Though there may be some Argument from this Act of Hezekiah to take away the Crosse and the use of the Signe among them who do so abuse it but it concerns not us who are not chargeable with such abuses § 34 3. Farther The Idolatry about the Brazen Serpent was not only sometime the sin of that people but it continued among them till the very time of the breaking of it That Zealous King therefore justly removed that Monument because the Idolatry accompanying it could not otherwise be removed Had it been free from that abuse it might have stood and served still as a remembrance of Gods goodnesse but being not so it must away it is but Nehushtan But there is no such thing in our use of the Crosse no superstition in the practice of the Church of England cleaving to it or continued among us Therefore from Hezekiah's destroying that to which they still burned incense to argue the necessity
perhaps they have just reasons for such impositions how then shall we justifie our disobedience Suppose they mistake suppose they have their sins and may abuse their power yet it is their own power and they alone must answer it if they sin will that excuse or justifie us No no. Ask your own souls d 2 Chron. 28.10 Are there not with you even with you sins against the Lord Is it not our sin that by our eager contendings we do make these lawfull things occasions of so much disquiet in the Church Is it not a sin in us by our earnest oppositions of these things to give the people occasion to think some horrid impiety imposed upon them and that all Religion is like to be lost in Formality and so to fill their hearts with animosities and heart-burnings against their Rulers which is but too sad a preparative I am not so lost to the sentiments of Piety or Charity as to judge that those who make these scruples and raise these disputes have any design or intention to lay such preparations in the souls of men only the dismal event shews that these things too often prove such a preparative to make them ready to take fire and flame in Sedition and Rebellion when any factious Beautifier shall stir up the coales and blow them up to it § 6 For Gods-sake Brethren let us lay our hands upon our hearts and give a faithfull answer Would we be willing to appear before the dreadfull Tribunal of Jesus Christ in these heats and animosities flaming with these contentions and have no better plea than the imposition of an innocent Rite c. or some mistake in our Governours Will the sins of our Governours the mal-administration of our Rulers their mistakes error or faylures in making a Law or some inequality in the Law it self the matter of it not being sinfull excuse us or be a sufficient plea for disobedience in the day of our great account I am much mistaken if it be and so are they that think so Will it not justifie us in the Court of Heaven and shall it satisfie us in the Court of Conscience God forbid § 7 Suppose there be things in our Liturgy Rites Government c. that may not be approved yet may they not be borne No not for Peace-sake The things in difference are of a low consideration but the peace of the Church is of high moment Separations from the Church divisions in it contentions against her Constitutions are sinnes so great and hainous the evil consequences of them so many and fearfull that all Christians should be well advised before they turn aside they should wait and tarry and never vary from much lesse oppose and contend against her Laws and publick practices untill they be perfectly and fully assured that the Lord goeth before them It hath been the judgement of the sober pious and learned in all ages That as Irenaeus e Iren. de Hares l. 4. c. 61. saith they that for trifling and small causes deride the body of Christ such can make no Reformation of such importance as will countervaile the damage of division Many things of this inferiour nature we must endure yea and we may bear with them though perhaps we may not approve them It is not the same thing said that wise f Non est idem ferre siquid ferendum est ac probare siquid probandum non est Cicer. Famil l. 9. Ep. 6. Roman to bear or suffer what may be borne as to approve what may not be approved We may questionlesse yea we ought to bear with many things in others for charity and peace sake yea in the Church too when yet we may not have reason to give them our full approbation but may sometimes have reason to wish them better § 8 Possibly there may be some abuses of this nature which we judge our Rulers will not but it may be indeed they cannot without a greater inconvenience reform possibly what we judge to be amisse they may see no reason to change If we must needs contend and deny peace and forsake Communion with a Church untill all those things which we judge corruptions be purged out if we cannot bear with the ignorance frailties or mistakes of men in inferiour inconsiderable matters and the best of our Rulers are but men and the matters of our differences are of no higher concernment if we will not maintain peace in nor hold Communion with a Church while some men shall judge her in some things too remisse in others over-rigorous and zealous we must then stay till there be no Church in the world to maintain Peace in and hold Communion with § 9 Who will give me the tongue of the Learned and the Pen of a ready Writer that I may perswade to and prevail for Peace and Obedience Here lieth the great interest of Religion This is an essential part of our Christianity The g Rom. 14.17 Kingdom of God consists not in meats and drinks not in Ceremonies and circumstances not in using or not using this or that Liturgy these or those Rites but in righteousnesse peace and joy in the holy Ghost This is the Character of the h Jam. 3.17 18. Heavenly wisedom that it is first pure then peaceable Here onely springs the fruit of righteousnesse it is sown in peace of them that make peace This is the duty of Christians i 1 Pet. 3.8 9.10 11. To love as Brethren not rendring railing for railing but contrarywise Blessing Let him refrain from evil and his lips from speaking guile let him not banish peace yea if peace shall seem to flye from him and be difficult to be attained let him by all honest wayes and earnest endeavours seek peace and pursue it How zealously doth the Apostle stirre up the Church against the disturbers of her Peace and exhorts them k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.17 18 to watch and note who they are that cause divisions and offences among them that they may avoid them Yea he doth stigmatize them sufficiently and layes this black character and brand upon them that They that are such serve not the Lord Jesus but their own bellies and by good words and fair speeches deceive the hearts of the simple How earnestly zealous against such and passionately angry at them doth he discover himself to be when he breaks out into this expression l Gal. 5 1◠I would they were even cut off which trouble you § 10 As sometimes the Church of Israel under the afflicting hand of God So the poore afflicted distracted Church of England now under the sad divisions and contentions of her own Children seems to cry out bitterly m Lam. 1.12 Is it nothing to you all ye that passe by behold and see if there be any sorrow like unto my sorrow that is done unto me and most passionately calls to her contending children wooing them in the Apostles words n Phil. 2.1