Scripture or solid Reason He judgeth p. 3 4. That East and West may meet and the most furious Antagonists of Popery may become of the easiest Converts Deus avertat omen If we may form any Conjecture of what may be from the Observation of what hath been easie Conversion to Popery is liker to be found among his own party who are tame and gentle towards Popery and no way furious And if any be furious against it let them bear their blame We applaud and practise Rational Zeal against it but not Fury for The Wrath of Man worketh not the Righteousness of God. He cannot get out of this fear concerning many Thousand zealous Protestants I deny not but there is cause of Fear for many have got sound Principles in their Heads without saving Grace in their Hearts and the Knowledge and Fortitude of most is very weak and the best have Cause to fear themselves and look to him who is able to make them stand but I hope all the Ground of Fear is not on our side Sect. 7. But now the Learned Author cometh closer to his Design viz. To lay down Grounds of his Opinion that he is so confirmed in That the principles and practice of Non-conformists do tend to re-introduce Popery among us one is That they mistake what Popery is being as much afraid of an innocent Ceremony and of the Cross as of real Idolatry and of Kneeling as of Adoring the Host. Ans. 1. The Dr. might have known that the learned Labours of some Non-conformists against Popery do sufficiently testifie that they are not ignorant what it is 2. We generally know that the Ceremonies are not Popery but loâ—k on them as a part of Popery but are far from equalling them with some other parts of Popery that are far 〈◊〉 re grosly evil 3. We never counted even the nocent Ceremonies used in England for innocent Ceremonies we know none but those of God's Institution so bad as real Idolatry nor Crossing and Kneeling so bad as worshipping Images tho' we count both sinful and dare practise neither Therefore if we should come to see our Mistake in the one Case which we expect not yet there is no Ground for the Consequence of this alledged by him viz. That we should suspect our selves deceived in the other also unless he would say that every Discovery of a Mistake that Men make about the smallest matters in Religion will shake the very Foundation of their Faith which I hope he will be very far from asserting left they that have read his Irenicum in former years and now read his Sermon and this Defence of it should inferr that which Good Men will be far from imputing to a person of his worth especially when he doth not deny but rather own a Change in some things now debated p. 72. of the Preface Sect. 8. It looketh like another Ground that Non-conformists serve the Designs of Papists that When they find the undoubted Practices of the Ancient Church condemned as Popish and Antichristian by their Teachers they must conclude Popery to be of much greater Antiquity than really it is and when they can trace it so very near the Apostles Times they will soon believe it setled by the Apostles themselves Ans. 1. Here is still a confounding of something that is Popish with Popery a part taken for the whole an Accident without which Popery can well consist and which doth subsist without Popery with the body and substance of Popery He looketh on his Antagonists according to his wonted Esteem of them as very mean Logicians when he will have them conclude the Antiquity of Popery in those things that he and we do jointly dislike it in from the Antiquity of some Rites that were used under that Apostasie and which we have continued among us under the Reformatiom 2. It were still as bad a Consequence from our traceing some things near to the Apostles times to inferr that they were setled by the Apostles For we can make it appear that not only soon after the Apostles times but in their times some things were in the Church that they did not setle as the Love-Feasts which they reproved and abolished after that abuse of them was observed 3. To call those things that Non-conformists Scruple Viz. The Ceremonies the undoubted practices of the Ancient Church which may be traced near to the Apostles times is gratis dictum a bold begging of the question the proof of it we expect Sect. 9. It will saith he P. 5. be very hard to perswade considering men that the Christian Church should degenerate so soon so Vnanimously and so Vniversally as it must do if Episcopacy and the use of Significant Ceremonies were any parts of the Apostasie Here is still the great Antiquity of these things taken for granted but not proved But further his Considering men if they read and consider the Scripture will easily be perswaded that a Church may very early and quickly degenerate and that Vnanimously and Vniversally especially in some things that are of lesser concern in Religion How suddenly did the Church of Israel degenerate and Aaron with them when Moses was but 40 days absent in the Mount that in matters of higher moment than what we contend about even worshiping a Calf for God see Ex. 32. 1. and particularly Vers. 8. And the Lord foretold to Moses their after Apostasies Deut. 31. 16. And Moses took notice of their Apostasies while he was yet with them and how soon they would break out after his departure 27. 29. How Quickly Vnanimously and Vniversally did the ten Tribes apostatize after Solomon's decease And is not the whole History of the Church of Judah under her Kings a witness of this When ever a bad King arose presently the pure Worship of God was turned to Idolatry In the days of Joash as soon as Jehojada was gone how quickly did a Faction with a Complement to the King turn the whole Nation to Idolatry 2 Chron. 24. 17 18. These Apostasies were in higher points than we now speak of and yet How quickly did the Church thus degenerate And that this should not be thought strange even in the Gospel-Church we may see if we consider what Christ telleth us of the Tares sown while men sleep and growing up insensibly and without Observation Also the degeneracy that the Church fell into even while the Apostles were alive and faithfully watching over her and that both in Doctrine and Practice is evident in the Errours in Corinth and Galatia in the Abuses in publick Administrations at Corinth insomuch as the Apostle behoved even in his own time to make a Reformation by bringing back to Apostolick Example and the Law of Nature for reforming some Indecencies among them and to Divine Institution for reforming their Enormities 1 Cor. 11. 1. 20. 23. If these evils crept in under the Inspection of the Apostles What wonder is it if Men afterwards began in some things to deviate in Church-practice
of Puritans P. 102. he sheweth that the same Canons being now Nine Years after ratified by Parliament The Bishops began to urge Subscription more severely than before which made many Dissenters keep their private Meetings in Fields Words their Friends Houses c. And may not one rationally think that the Jesuits might in their own way prompt the Bishops to this Severity as well as the Dissenters not to yield to it Sect. 20. The notions that Jesuits have of Spiritual Prayer mentioned p. 15. some of them extravagant enough the learned Dr. useth as a repreach to the Non-conformists how rationally let the VVorâ—d judge seeing we never vented nor owned such Fancies only we think Set Forms of Prayer unfit to be used where Ministers are tolerably gifted to pray without them and that all the praying that we read of to have been either practised or commended in the Apostolick Church was without Book the Spirit not the Book helping their Infirmities even as to what they are to pray for or the Matter of Prayer Rom. 8. 26. When he saith p. 16. that It is not improbable the Jâ—suits were the first Setters up of this way in England â—nd that it was never known here or in any other Reformed Church before this time If he meâ—n Prayer without a Set-form if he mean any thing else it is not to the pâ—rpose it is a rash and untrue Assertion Was ever Prayer without Book condemned by any Râ—formed Church Yea Can any Reformed Church be instanced where it hath not been and is not used Or let him mention a Reformed Church that hath restrained Extemporâ—â— Prayer and imposed a Set-form But this Debate he resumeth afterward and till then we shall leave it it doth not savour of tha◠〈◊〉 regard to the Spirit of Prayer that is promised to be â—â—ured out on the people of God Zâ—â—h 12. 10. to mock the using oâ— his help to pray wiâ—hout a Book as a Charm Effectual with jâ—dicious Pâ—ople and to jeâ—r the zeal and warmth of Devotion that appeareth in it Many know the Advantage of what he thinketh but a Fancy let him abound in his own Sence for De gustiius non est 〈◊〉 If by meâ—ns of this manner of worshipping God the Division wonderfully 〈◊〉 as he saith I hope it was not the Debauched nor Unserious that were so taken with that way and therefore this Encrease was no reproach to it Sect. 21. He citeth the Admonition given in to the Parliament 14 Eliz. of which he saith the Authors Mr. Fâ—ller's Church History p. 102 103. maketh Mr. Thomas Cartwright Author both of the first and second Admonition would have neither Papists nor oâ—â—ers eâ—â—strained to communicate I do not understand whether any person should be constrained to partake of the Lord's Supper for I suppose that is meant otherwise than by forcible perswasions which is the Compulsion meant Luk. 14. 23. Brugensis saith it expresseth viâ—â—â—vangelij so others That Ordâ—nance was never appointed by the Lord to be a Test of a Man's Profâ—ssion while he is uncapable to improve it to higher ends But if the Admonition plead for Tolerating of Popery I have not the book by me and therefore cannot determine in this we are far from approving it Though we think we have a Right by the Gospel not only to Toleration but further Coâ—ntenance for our way yet if we might chuse we had rather be under the severest Peâ—secution than have the least hand in obtaining Liberty to that Idolatry We must not do yea nor wish Evil that Good may come What he citeth out of Archb. Whit gift and Archb. Grindal p. 17 18. I look on as Invectives against the Non-conformists of the same stamp with his own they are Parties and therefore not to be adduced as Witnesses Dr. Sutclife saith no more than we will say that our Divisions give advantage to the Papists Let them who are the culpable Cause of the Divisions look to it The Prophecy cited out of Mr. Solden is to the same purpose and needeth no other Answer Sect. 22. The politick hellish Advices given by the Jesuit Contzen and Seignior Ballarini make nothing against us at all tho' he filleth p. 19 20 21. with them for all that can be thence inferred is That they labour to divide Protestants and this Dâ—vision falleth out according to their wish Now the Division hath its Rise from the Impositions of one party that assume the Name of the Church and the Scruples of another party If the Church impose that which is lawful and necessary and the other party scruple that and so divide in that case the Dissenters must bear the blame of the Division and are guilty of co-operating with the common Enemy in ruining the Protestant Religion But if the Church by Her Impositions burden the Consciences of Her Members with things that She counteth Indifferent i. e. Needless and the Scruplers reckon as unlawful and have just ground so to do then the blame of Separating and of helping the Papists to ruin our Religion lieth at the Church's door wherefore all this might have been spared Let the learned Dr. soundly refute our Principles and then cast what blame he will on us but till that be done which we expect not let him â—ake heed where the blame will be laid when the Secrets of Men shall be judged It may be observed in these Advices that the Jesuits as their Master the Devil often doth speak some Truths out of a bad end Sect. 23. Next he cometh p. 22. to reproach us with the Indulgence that was granted March 1671-2 as being procured by the Papists If any Non-conformists had a hand in procuring Liberty which I do not believe to them I think their Brethren will disown them in that Act. That Papists had a hand in it is not improbable both for their own ease and to make the Difference among Protestants the more conspicuous But was it fit that we should forbear a necessary Duty because of their ill Design We did not join in the practices of the Church before that but worshipped God after his own Institution without Humane Ceremonies All the Change in our way on that Occasion was that what before we had done in corners and with hazard then we did safely and openly and what fault was in this But One saith that the Presbyterians suspected the kindness and joined with the Conformists like wise Men and refused the Bait Who said so or on what Ground I know not we went no further from the Conformists than Conscience of Duty had made us do before but it had been a strange thing if when Liberty was granted us to worship God in his own way we had then joined with a Superstitious Worship which we could not do before If that Author mean That Presbyterians were then willing to concurr with the Conformists as their Protestant Brethren in all things lawful to disappoint the Designs of the common Enemy we approve of that
very Constitution of a Church in which we differ from them as he saith p. 33. the old Non-conformists did of whom he saith that they held That nothing could justifie Separation from the Church but such corruptions which overthrow the Being of it And he saith The force of all their Reasonings against the Separation lay in this and the denying of such corruptions to be in the Church For proving of this he sheweth That the Separatists thought nothing could justifie their Separation but that which nullified the Church and it is no wonder for they minded nothing but an active Separation and not that of being driven away by sinful Terms of Communion imposed It is true they mention the Service as one of their Pleas for Separation but not barely as unlawful to be used but as nullifying the Church which we never pleaded For what he addeth p. 35 c. that the Non-conformists when they would disprove the Separation only proved the Church of England to be a True Church It is no wonder that they minded no more seeing that was to overturn the very Foundation of the adverse Cause But Did they ever teach that we ought to communicate with a true Church in those parts of her Worship that are sinful which is the one half of the Controversie that we now manage He insulteth much in an Assertion of the Non-conformists p. 36. at the end That the Church of England is a true Church of Christ and such a one as from which whosoever wittingly and continually separateth himself cutteth himself off from Christ. I might say as much as all this without giving the least advantage against our Cause for we do not separate our selves but the Door is shut against us by as many Bars as they have imposed Ceremonies which we cannot use without Sin and they will not suffer us to worship God with them without these Again We do not continually separate from the Church but are ready and waiting to return to Communion with her in all Ordinances whenever these sinful Bars shall be removed that keep us out the Separatists could say neither of these That the old Non-conformists did not understand their Assertion of such a Case as ours is is evident for they were men of so much Sence and Reason as that they could not imagine it impossible that any should lawfully withdraw from joining with a Church because of sinful Terms of Communion required They could not blame any Member of the Church of Pergamus to refrain from the Communion of that Church if that Communion were denied to that Member unless he would either approve of the Doctrine of the Nicolaitans or at least consent to the tolerating of it Such is our Case we are denied Christ's Ordinances in the Church unless we will approve by our practice the Ceremonies which we judge sinful with what Face can they blame us for doing that which themselves put us into so great a Necessity to do Have we not rather cause to take up David's complaint against them 1 Sam. 26. 19. They have thrust us out from the Inheritance of the Lord saying go serve other Gods. Had it been fair dealing to call David a Separatist in his Exile because he waited not on the Temple Service And yet the Necessity that he was under of abstaining from it was not so great as ours That was Bodily Hazard ours is Soul Hazard by sinning against God. Sect. 11. The Non-conformists Reasons that he bringeth for their Assertion p. 36. prove no more than what is already granted as any that readeth and understandeth them may perceive What he bringeth out of Jacob against Johnson and Ball against Can is nothing against us to wit That the Church of England is a true Church From p. 39. He sheweth that Non-conformists held That the Corruptions of the Church of England were not such as did over-throw the Being and Constitution of it which we willingly yield to What he Citeth out of other Non-conformists p. 40 41. about Forms of Prayer and the English Liturgy shall be examined in its due place if the Lord permit I know some Non-conformists have had and some now have a greater freedom to use it than others have But as now there are so of old there were others that could not comply with it What ever was Giffard's opinion about the Ceremonies being Antichristian if he thought them Lawful to be used which is our Question I know not why he should be reckoned a Non-conformist But indeed there is nothing of that in what the Dr. Citeth p. 41 42. What he bringeth p. 42 43 44 45 46 47. out of several Non-conformists to shew that the Ministry Discipline and Hierarchy of the Church of England is not Antichristian nor the Church-Antichrist we are not concerned to disprove and the Dr. might have spared all this Transcribing it being wholly beside the question Some things he maketh them say that deserve a little Animadversion but I will not now Digress to take notice of them Sect. 12. He proceedeth Sect. 12. To give Accompt of the Independent Separation and how it was opposed by the Assembly of Divines by such reasons as will hold against the present Separation I confess there is a present Separation that these Reasons do hold against for that same Separation doth still continue But he doth not prove his point unless he make it appear that these Reasons conclude that we should use the Ceremonies rather than forbear Church-Communion with the Prelatists But his Reasons for what he saith we shall attend in their course What reflection the Dr. thinks to cast on the Non-conformists by the breaking of Brown's Church in Midleborough and his jugling in the Matters of God I know not This long Story hath either no design which I cannot impute to a Man of his Parts or an ill design which I am loth to impute to one of his Worth. However it be we disclaim all concern in it There have been Breaches and Apostasies among others as well as among Non-conformists That a nameless Author calleth Brown's Preaching privately in time of the Publick Assemblies a Cursed Convenâ—icâ—e it may be there was cause if Brown was such a bad Man as the Dr. maketh him But I know some of these Meetings that the Dr. is so displeased with are blessed of the Lord. He imputeth these and the other Dissentions that followed to the Judgment of God on them this we are no way concerned to Apologize for Their way was Evil and it did not prosper If the Doctor can prove our way to be Evil let him pass what Judgment he will on what befalleth us but till then Sobriety in judging is becoming No doubt the Papists thought they had as good cause to construe Providence to favour them because of the Confusions and Ruin that followed in Germany on the Reformation We have Sins enough to provoke the Lord against us but we are not convinced that the Things in Controversy are to be
necessity of Separation Ans. 1. The Dr. then maketh no difference between a Scruple that hath ground for it and one that hath none If he can make our Scruple appear to be groundless as he confesseth theirs to be he hath advantage against us Ans. 2. Is there no difference between having probable grounds for a Scruple and having no such grounds Is there any comparison between scrupling at using Religious Ceremonies that have no warrant in the word but are in general at least condemned in it and scrupling at some pretended Corruptions that no Scripture Condemneth Ans. 3. If the Dr's reasoning be good either we must bear with none that scruple unless we scruple the same thing Or we must bear with all that Scruple The first of these excludeth all Christian forbearance the last he will not alledge Ans. 4. He mentioneth Impositions as to Order and Discipline only that we may seem Imposers as well as his party is that is unreasonable not only because we can shew Christ's Laws for our Order and Discipline which he will not pretend to shew for the Ceremonies But also because we can bear with sober and faithful Brethren that cannot approve of all that we do which his Party will not Sect. 20. He mistaketh the Case when he insinuateth That we have no more but scruple of Conscience to plead The Dr. should not have alledged this till he or some of his party had answered all our Reasons of Scrupling in many Books neither touched by him or any other But now he will Knock down our cause with one blow He saith he put the Case as clear as possible to prevent all Subterfuges and slight Evasions He supposeth five scrupling Parties one at the Liturgy a Second at the Cross and Kneelling a Third at wrong gathered Churches a Fourth at Infant Baptism a Fifth at Preaching by set Forms and being stinted by an Hour-glass And he saith the Nature of the Case doth not vary according to these If this be the Dr's Herculean Argument we shall not need to fear his Strength so much as before Surely the Learned Dr's parts could let him see more Reason to bear with sober and intelligent men who dare not join with a Church in worshipping God by Religious Ceremonies not instituted by Christ than with Fantastick Quakers who cast off God's Ordinances because of an Hour-glass but that his prejudice doth in this darken his understanding But the Tendency of his Discourse seemeth to be either Church-Authority must lead us Blind-fold so as we must scruple nothing imposed or neither Scripture nor Reason shall limit our Fancy but we may scruple what we will. He saith well p. 76. and the Non-conformists before him had said it If they alledge Grounds to justifie themselves they must do it ex natura rei and not from the meer errour or mistake of Conscience We will most willingly join issue with him on this Condition provided the natura rei may be judged by Scripture as all the Worship of God should be If he can prove the Ceremonies that we scruple to be such as we may use without Sin or if we prove not the contrary let him call us as vile Separatists as he pleaseth If the Dr. had pleased at first to hang the matter on this Pin and not to have filled his Book with so many Citations to strengthen his Cause with Humane Authority he might have saved both himself and me all this labour that hitherto we have been at It is no great commendation either of the wisdom or of the sobriety of his Church that he saith Shâ— hath as much occasion cause he should have said to judge their the Presbyterians scruples unreasonable as they do those of the Quakers What followeth about occasional communion is answered above That which he citeth out of Mr. A. of the Assemby's being transported in the heat of Dispute is not so derogatory from that venerable Meeting as he would make it It is rare to find it otherwise with sinful men How many things did thus slip from the Pens of several of the Fathers that the Dr. will not approve But we do not hereby give up the Cause to the dissenting Brethren nor forsake the Assemblies Principles it is one thing not to approve all that men say and another thing to condemn the Cause that they plead for Sect. 21. Our Author doth next undertake Sect. 17. to shew how we have deserted the Principles of the old Non-conformists as to private Persons reforming Church-Discipline setting up new Churches and the preaching of Ministers when silenced by the Laws For the setting up of Churches and Discipline he citeth several Non-conformists against it without the Magistrate p. 78 79 80 81 82. To all which I answer That two things are expresly in these Citations that make what they condemned not to reach our Case For 1. They condemn private mens endeavouring a publick Reformation that belonging to the Magistrate so it is thrice expressed p. 81. out of Confut. of the Brownists Now we meddle not with a publick Reformation otherwise than by our Prayers and Advice as we have occasion which is there also expresly allowed by them but content our selves to serve God privately when we cannot do it publickly without Sin. To this same purpose is that which is cited out of Giffard p. 79. That tho' every one ought to keep a good Conscience yet no private Persons are to take on them publick Authority to reform If we do so blame us for it 2. These Non-conformists all along speak of private Persons reforming the Discipline of the Church Now what is done among us of that kind is done by Ministers who though in the State they are private persons and therefore are not to meddle with matters of that concern Yet in the Church they are publick persons and have Authority from God to dispense his Ordinances But I do not by what I have said intend to homologate all that the Dr. citeth out of these Non-conformists several things they assert that cannot well be defended but I shall not digress so far as to particularize them Sect. 22. I shall only say That had this Principle of not reforming the Ordinances of Christ by People among themselves till the Magistrate gave countenance taken alwaies place in the World not only Christianity had not come in the place of Judâ—ism but Arrianism had extinguished the Orthodox Profession Have we not Examples of People who were under Arian Bishops setting up new Bishops over themselves in Epiphan Haeres 73 Doth not Hilary exhort the People to separate from Auxentius their Arian Bishop adversus Arianos when yet there was no Orthodox Magistrate to countenance these things Yea had this Principle obtained there had been no Reformation from Popery in most places where now through the Lord's mercy it is Say not that our reforming of Worship and Discipline is not in things of that moment for tho' that be true yet it is not of
no moment without it we should either join with men in Sin or live without the Ordinances of God. Let me here make use of the Testimony of a worthy Person one whom the Dr. afterward bringeth against us and therefore in reason cannot refuse his Suffrage tho' we are far from hanging our Cause on mens Opinions as the Dr. doth that is the learned Monsieur Claude in his excellent Book called the Historical Defence of the Reformation the design of which is to shew that every man hath a right to believe the truth and to dissent from Errour and to profefs this and to reform Religion by setting up Religious Assembles for the true Worship of God when they cannot have Truth nor right Worship in that which goeth under the name of the Church He saith Part 2. p. 169. As it is ridiculous to demand of a man in a civil Society what personal Call he had to live to labour to avoid that which would be hurtful to his Life and to have a care of his own Preservation so it is also an Absurdity to demand of our Fathers what Call they had to believe aright in God and to worship him purely and to remove far from them all that which they believed to be contrary to a spiritual life and their own Salvation And much more to this purpose He objecteth p. 170. Is not this to rend the Church by Divisions and answereth No for the Vnity of the Church lieth not in Errour or false Worship it is love to the Church to endeavour her cure by shewing a good example And Part 4. p. 14 15. When it is objected That the Protestants could not separate because their Pastours were against it he answereth That many Pastors went along with them and if that had not been they might have chosen Pastors all which he discourseth at length We have an Example of setting up God's Ordinances without yea against the Laws of men in the Word It is clear from Ezr. 5. with ch 4. 21. that the Temple was built against Law And it is clear from Hog 1. 2. that it was the Peoples Sin that they neglected it so long even when Law was against them and that they ought to have done it before Haggai and Zechariah put them on it Sect. 23. Next the Dr. p. 82. bringeth in some Non-conformists condemning Ministers Preaching after they were silenced It is evident to any that readeth p. 82 83. that it is silencing by the Church that is there spoken of but our restraint is by the Magistrate only who doth not pretend to give nor to take away Pastoral power Pag. 86. he bringeth Mr. Bradshaw reasoning against Ministers preaching against the will of the Magistrate but in the First part of Mr. Bradshaw's Discourse it is evident that he speaketh only against publick Preaching in such a place in defiance of the Magistrate and running on the Sword 's point or opposing Sword to Sword which we are far from either practising or approving I confess p. 87. he is for the Ministers living privately yet saith expresly that he is to labour mean while privately upon particular occasions offered why they may not be also sought I know not to strengthen and confirm in the ways of God those people that are deprived of his publick Labour If this be not an allowance of his private preaching I understand it not But. Mr. Bradshaw will have the People to submit to the Ministry of another in publick with the liking of the Magistrate tho' he would have them to affect and love the former as their Pastor How congruous this Advice is I shall not enquire not laying so much stress on mens thoughts of things as to be turned out of our way by them But Mr. Bradshaw seemeth to speak of a Case wherein the Magistrate is offended with a Minister on some personal account and another is set over the People with whom they may as lawfully join as with the former but that doth not come near to our Case in which Ministers are restrained because of a Scruple common to them and the People that join with them to wit using the Ceremonies Would he have the People over the belly of Scripture-light to join with the new Incumbent in Ceremonies and not rather enjoy the Ordinances in purity tho' in private from their own faithful Pastor I cannot see how that can be gathered from his words but if it was his Opinion we crave leave to differ from him Beside Mr. Bradshaw did never advise that some Thousands of Ministers being all laid aside at once should deprive the Church of their more private Labours when they were forcibly restrained in publick The Non-conformists in former times were not in our Circumstances Sect. 24. The Dr. is now come to his Triarij his last Argument to prove what was the general Sence of the Non-conformists in this It is Mr. Sprint's Argument for Conformity rather than to be deprived to wit That a lesser Duty should cede to a greater He supposeth Conformity and Preaching to be a greater Duty than abstaining from the Ceremonies And he confirmeth this it seemeth by the Apostles who he saith submitted to the Jewish Ceremonies rather than lose the Liberty of the Ministry The Dr. I see hath not kept his best Wine till the end of the Feast this is one of the meanest of his Allegations for the Non-conformists had an easie Answer to this Argument that here a Sin and forbearing a Duty are brought in competition which maketh an easie choice to wit using unlawful Ceremonies with not preaching in publick What he saith of the Apostles using the Jewish Ceremonies is quite out of our way for these Ceremonies for a time were indifferent as all acknowledge buâ— that ever any of the Apostles used them after the full promulgating of the Gospel and the Destruction of the Temple when they became not only mortuae but mortiferae as the Schools speak we utterly deny But even what he maketh the Non-conformists answer concerning the greater usefulness and necessity of the preaching of the Apostles than of their preaching maketh nothing for his Design Nor doth it prove that they did not think that the Apostle's Wo be unto me if I preach not the Gospel did reach to their Case for it can import no more but that if such a great necessity might warrant some things otherwise not warrantable as the abstaining from things strangled and Blood was warranted yea made necessary by a present necessity their publick Preaching was not of that moment and it was only their publick Preaching that was hindred by their Non-conformity And thus I have got through the Thicket of his Historical Collâ—ctions and proceed to the Rational Part of his Discourse which I hope shall prove less tedious PART II. IN the Second Part of his Book the Learned Dr. enquireth into the nature of the Separation I wish he had taken as much pains to find out the true Cause of it and
as to study the one is to study the other also and neglecting the one is to neglect the other If he say they are not why doth he here conjoin them Will not the study of Peace answer this injunction of the Apostle without Uniformity If he say they are it is easie to prove the contrary for not only we have Peace and Unity with other Churches though not Vniformity but the Church of England alloweth a Difformity within her self to wit between Cathedral and Parochial Service and yet I hope she alloweth no Schism nor breach of Unity or will the Dr. say that the Apostle here injoineth Vniformity among all particular Assemblies in a Church except in Cathedrals I confess it is like he did not mind their Vniformity for he knew no such distinction of Churches or Officers on whom it dependeth under the New Testament Sect. 8. I ask Secondly what sort of Vniformity doth he think the Apostle doth here injoin if in Doctrine instituted Worship Holy Conversation and such like I grant it to be our Duty to study it But if in the same Forms and Words of Prayer in the same religious instituted Ceremonies yea or in all the same Circumstances let him prove that the Apostle meant any such thing for we deny it And it is generally held that the Ancient Church which the Dr. thinks could not possibly so soon degenerate from Apostolick practice was very various and not Uniform in her Rites and Customs as may be seen in Daillie's right use of the Fathers Lib. 2. p. 148. but much more fully in the Dr's own Irenicum p. 65 66. He must be a great Stranger to the Primitive Church that takes not notice of the great Diversity of Rites and Customs used in particular Churches without any censuring of those that differed from them or if any by inconsiderate Zeal did proceed so far as the Dr. and others now doth how ill it was resented by other Christians A great deal more to that purpose is excellently there said But O quantum mutatus ab illo We deny that Vniformity such as that our Brethâ—en use to plead so hotly for was any part of the Apostles meaning and therefore it ought to be no part of the Dr's Argument from this Text. Sect. 9. I do in the Third place readily acknowledge that the Apostle here designeth to engage Christians as far as they can attain by their understanding of what is their Duty and as far as they can lawfully do to study Peace and Unity as with all men so with the Church of which they are Members But how doth this prove constant Communion with the Church to be our duty for if he mean constant Communion in the Liturgy and Ceremonies we have not attained so far We see not the lawfulness of the use of these much less of the constant use of them and therefore the Apostle doth not enjoin us to study Peace and Unity that way I should rather think that a concludent Argument might be brought from this Text to perswade our Brethren to study the Peace and Unity of the Church by not pressing us with these things nor forcing us to withdraw from the Church because of them for they have attained so far they know them to be indifferent and so unnecessary They and we agree in this Attaintment why then do we not walk by the same Rule in laying them aside and minding the same things to wit the Unity of the Church and not our own Enriching Grandeur and Dominion over our Brethren But if he mean constant Communion with the Church in the Orninance of Preaching 1. That themselves hinder by their Excommunication 2. That is not Duty in the Circumstances that their Violence hath placed us in as hath been shewed 3. That could not conduce to Peace and Unity while we are necessitated to keep separate Meetings on other accounts So that the Apostle's command in this Text doth not at all reach our case and how far it reacheth the Imposers let them look to it Sect. 10. Having thus defended our cause from his Argument built on this Text even supposing his own Exposition of the Text I shall not need to be concerned in what Exposition others give of it nor in his Refutations of them yet I shall take notice of a few things in his discourse on this Text which may seem to make against our cause And 1. this Refutation of Dr. O. who saith That the Apostle understandeth the different Attainments of Christians in knowledge supposing which they should jointly practise what they know and bear with one another in what they differed about To confirm this if iâ— be not a Crime to make use of Mr. Pool's Criticks which the Dr. objecteth to Mr. A. the poor Non-conformists not having Deanâ—ies to furnish them with vast Libraries this seemeth to be the general opinion of Interpreters gradum illum cognitionis rerum divinarum perfectioris vitae say Menochius Estius and Tirinus In eo quod revelavit Deus saith Zanchius Who though he apply it by way of Consequence against Dissentions in the Church as the Dr. aâ—leâ—geth p. 176. yet doth down-right make the Apostle to mean of Degrees of Knowledge and his applying it against Dissentions doth not say that he presseth Unity in Mens Devices but in God's Truth and Institutions which no doubt the Apostle doth also recommend Also Bullinger in loc not cited by Mr. Pool Idem sentientes concordibus votis calculis studiis progrediamur agnitaque veritate provehamur Let the Dr. shew us one Interpreter that expoundeth this passage of Studying the Churches Peace by Vniformity in Ceremonies and Liturgy I think himself is the first that hatcht that Opinion Sect. 11. The Dr. here against Dr. O. discusseth three Points the first is Whether the Apostle speaketh here of different Opinions or of different Practices He endeavoureth to prove the latter because the Apostle beginneth with a Caution against them that were for Circumcision and maketh a digression concerning himself he adviseth People to agree in pursuing their main end and then bringeth in the Case of them that were not satisfied about the Law that People should not listen to them because they made Divisions among them and divided them by different Observations This is to expound Scripture by our fancy It is evident that the Apostle is speaking of Justification which the Concision Thought must be by the Works of the Law And this he refuteth from his own practice of looking after another Righteousness but he would have them to deal tenderly with those that had not yet learned the Truth even in that great point waiting till God should instruct them I see nothing that he saith to prove that it was meant of different Practices but rather of different Opinions that divided the Church But whether the one or the other it proveth not that we should go over the Belly of our Light to keep Peace but rather bear
bring Papists to the Church tho' it proved after a while rather a mean of carrying Protestants to the Mass. And King Edward 6th with the Council did affirm as much in a Letter to the Rebels in the West who had risen in defence of Popery saying that the Service that now they had in English was almost the same that before they had in Latin. And any that readeth the Bible and the Mass and this Service may easily see that there is a far greater Simitude between it and the Mass than between it and all the Worship of God that the Scripture giveth account of to have been practiced in the Apostolick Church 2. This may appear if we consider the Original of this Service it was taken out of several Popish Books the Prayers out of the Breviary the Sacraments Burial Matrimony Visitation of the Sick out of the Ritual Adminstration of the Lords Supper out of the Mâ—ss-book and Consecration of Bishops out of the Pontifical as any may see who will be at the pains to compare the Books mentioned together Sect. 12. I know it will be said that they retain only those parts of those Books that were composed by the Orthodox Fathers of the Church and used in the primitive times But this is no sufficient defence for 1. Suppose that Frame of worship had so good an Original yet being now of late so grosly abused to Idolatry and being so like to the Idolatrous worship of the Papists rather than like Apostolick Worship and we having departed from that Church on good Grounds why should we chuse their way of worship and in so doing both differ from the primitive times especially the Apostles times and from all other Reformed Churches 2. It is false that this Frame of Service was composed by the Fathers it is indeed said by some that Jerom composed some Prayers for the use oâ— weak Christians but that he or any other such did compose this Frame or any thing like it is denyed and I have proved that there was no such thing in these Times The Prayers were made by Gregory the Great Anno 600. or thereabout other parts were added by other Popes the Responds came not in till many years after What is commonly talked of the Liturgies of the Apostles or Evangelists James Peter Matthew Mark is now so exploded as learned men among our Brethren do not plead for them This shall suffice concerning the Liturgy about which more might have been said but I have said more than at first I intended SECT VIII The other Terms of Communion that they impose considered I proceed now to attend the Learned Dr's Discourse about thesâ— other Terms of Communion that his Church imposeth and we scruple And first I take notice that he chargeth his Answerers with remaining in Generals and pretending that they judge they esteem the Terms of Communion unlawful but bring no particular Arguments to prove the unlawfulness of them He saith Protestants do not do so when they charge the Church of Rome with unlawful Terms of Communion The Answer to this is easie 1. They were charged with Separation and in answering the Dr's Sermon acted the part of Defendants it was enough for that deâ—ence to plead that they did not Separate without good Ground and to shew that they scrupled such and such Terms of Communion imposed on them by the Church It was not needful in this debate to resume all the Controversie about the Liturgy and Ceremonies 2. Our Party have given abundant proof of the reasonableness of their scrupling at these things the Books above mentioned against the Liturgy and against the Ceremonies Didoclavius the Author of the Book called the English Popish Ceremonies Mr. Jeans Treasuâ—e out of Rubish a Treatise of Divine Worship English Puritanism Twelve Arguments against Ceremonies Smectymn G. F. questions betwixt Conformists and Non-conformists and many other pieces There is so much said in these and yet unanswered that it was needless to repeat what is there said I must be guilty of the same fault if it be one having at length disputed against the Ceremonies and proved them to be unlawful to be used in a Piece entituled A Vindication of the Purity of Gospel Worship against Mr. Geoâ—ge Ritchel and others I may without blame referr the Reader thither and not repeat what is there written provided I leave nothing unanswered that the Dr. hath here said on that Subject 3. Our Party do not stand on equal Ground with the Dr. and his Party Neither have we the liberty of the Press as they have nor that immunity to speak out our Arguments but we are ready to be concluded by a Prison instead of Arguments but let not the Dr. think our Cause is laid low because our Persons and worldly Interests are so Sect. 2. He resumeth an Argument out of his Sermon against our Separating that there ought to be no Separation where there is agreement in Doctrine and Substantial parts of Worship and that this Agreement is acknowledged in our case He saith Mr. A. denyeth such Agreement both in Doctrine of this I have given my judgment above Part 2. S. 1. Section 2. also in Substantial parts of Worship and alledged the Cross in Baptism to be a Substantial part of Worship Hence the Dr. undertaketh p. 335. 1. To shew what he meaneth by Substantial parts of Worship 2. That the Cross is not made such The Dr. seemeth to lay some weight on this distinction of parts of Worship to wit Substantial and Circumstantial or Accidental and alledgeth that many of us are misled by not considering it I much desire the clearing of it and therefore resolve carefully to observe what he saith and shall be ready to receive Light. He saith that The Nonconformists great Principle is That what ever was any ways intended or designed for the Worship of God was a Real and Substantial part of his Worship and when their Adversaries told them that Divine Institution was needful to make a part of Worship they said that made True Worship but without it an Act might be Worship that is False Worship and yet they allow'd the Application of common Circumstances to Acts of Worship This Subject I have discoursed at large in the Book above cited cap. 3. sect 1 3 4. But shall now a little consider what representation the Dr. is pleased to make of our Principles 1. I know no Nonconformist that ever asserted that all that was intended or designed for Worship was Worship either Real or Substantial for they well know that the Meeting-place the Ministers Maintenance the Pulpit Communion-Table c. are designed for Worship and yet are no Worship Real nor Imaginary Substantial nor Accidental True nor False If he mean by being designed for Worship that the person doing such an Act intendeth to Worship God by so doing which I cannot take to be his meaning I hope himself will acknowledg that though such a design is needful to make an act
Commanded by God nor necessarily Connected with the Souls exercise in Worship by nature and dictated by it nor is by civil custom made a fit expression of the inward exercise of the Soul in that Worship but is only imposed by the Will of man is unlawful to be used in that Worship but Kneeling in the Act of receiving the Sacrament is such Ergo c. The major is clear for that must in that case be Will-worship the minor is proved by what is said and the conclusion followeth â—iâ—syllogistica Sect. 11. Another ground of our scruple is this Practice is unprecedented in the Apostolick and purest Primitive Church Christ with his Disciples Sate or leaned they used the table gesture then made decent by civil custom and yet they used as much humility in receiving and knew as well what was fit and decent as we now do or can In after Ages this Practice was not used it is well known that in Tertullians time and till the beginning of the Fifth Century they did not use to Kneel on any Lords Day between Easter and Pentecost so much as at Prayer and the Canon of the Famous First Council of Nice did forbid it how then did they make the Communion Kneeling A third ground is this Kneeling is a Religious Adoration before a Creature with a Religious respect to the Creature but this is unlawful c. The first proposition is clear for it is with respect to the Consecrated Elements before them that we Kneel and it will not be denyed that we there adore God Religiously The second proposition I prove because Protestants do generaly condemn Praying before an Image as on other accounts so on this because it is an adoring of God before a Creature with a Religious respect to it let our Brethren shew us what the more moderate of the Papists give to their Images that we do not give to the Consecrated Elements We use the one as a a stated motive of Worship as they do the other they deny that they give any Worship to the Image as we do with reference to the Elements A fourth Ground is this Practice as acknowledged by its Patrons to be Indifferent hath been grosly abused to Idolatry the Papists in the same external way worshiping the Hoste And it is known that this Practice came in with the belief of Christs Bodily presence in the Sacrament and the Papists profess that if they did not believe that they would not so Kneel and is it fit that we should so symbolize with them which by this Practice we do to that degree that it is not easy to distinguish our Adoration from theirs by the spectators of both These grounds I have but hinted being spoken to more largely by others Sect. 12. He debateth next with Mr. A. pag. 386. for saying that on the same reason that the Church imposeth these Ceremonies she may impose some use of Images c. to which the Dr. bringeth three Answers filling four Pages All this discourse might have been waved for neither Mr. A. nor any of us did ever make that a ground of Separation tho' we plead against the Ceremonies on that ground If they will remove the present Ceremonies we shall not for the asserting an Imposing power leave them nor out of fear of what may come Sect. 13. The last plea for Separation that the Dr. first deviseth and then refuteth is Sect. 38. That there is a parity of reason for our separating from the Church of England and from the Protestants separating from the Church of Rome and this Plea he imputeth to Mr. A. in his Preface he should have said Epistle Dedicatory to Mischief of Impositions but I do not find that Mr. A. or any other ever used such a plea. All that he saith there is ad hominem against the Dr's ordinary crying out on us for Separating from a true Church whereas the Dr. himself had owned Rome to be a true Church Ration account p. 293. And def against T. G. p. 785. and yet alloweth Separation from that Church Wherefore I shall no further consider any thing that he saith on that head And I conclude with the Dr. and declare as he doth to the contrary that I have examined all that he hath said on the present Subject and do find still remaining sufficient Plea to justify the present practice of Non-conformists in not joyning with the Church of England but Worshiping God in Meeting apart from it Sect. 14. The Learned Dr. is pleased to append to his Book to set it off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Letters of three French Divines Printed first in French and then in English ad pompam for it is little ad pugnam But he might know what ever difference we give to learned and good men their authority without Scripture proof which we yet desiderate will not prevail with us to alter our opinion or practice let the Dr. call it obstinacy or by what name he pleaseth The first of them is from Monsieur le Moyne professor of Divinity in Leyden to the Bp. of London the authority of which Letter not of the learned Author of it we have good cause to neglect because it is apparent to any that read it that it is written by a stranger to us upon gross mis-information of our principles For he saith page 404. that he could not have perswaded himself that there had been any who believed that a man could not be saved in the Communion of the Church of England And I join with him so far that I know not nor hear of one Non-conformist of that opinion but thus it seems we are by our Brethren represented abroad and then precarious Letters got by such means must be produced as witnesses against us He also representeth us as if we condemned all to hell that use the Ceremonies page 405. and the same he saith about the Church-Discipline ibid. and that we imagine that we are the only men in England yea in the Christian World that are predestinated to eternal happiness and that hold truths necessary to Salvation as they ought to be held so he page 408. he also page 409. tells us of a Non-conformist-Meeting he was at in London where he exposeth the Meeting and Preacher as very ridiculous and his calling the Preacher one of the most famous Non-conformists sheweth him to be either a very great stranger to them or somewhat that is worse Let any now judge whether such a Testimony be to be received against us Sect. 15. The second Letter from Monsieur de l' Angle speaks the Reverend and Learned Author of it to be an ingenious and sober Person but in some things misinformed by the Episcopal Party He lamenteth our Divisions so do we he is for complyance with the Ceremonies being setled but is far enough from approving of them The former part of this I impute to his being less concern'd to consider these things than we are He stateth our Separation mainly