they promised it was not thâ—y but the Parents that were bound to perform 3. Or Nonconformists in this point who purposed before hand to be but the Parents Râ—pâ—esentatives and that the promise and obligation should all be devolved from them on the Parents though they knew the Church meant otherwise and that they were not bound to the Churches sense and therefore their standing to hear this is your part was no consent to take it for their part And none of all these do answer the Churches sense in their undertaking And if we are commonly baptized and made Christians in a way of false Vowing or Covenanting of such persons or of â—â—lusâ—â—y Equâ—vocation it is not well 11. We know not where Parents can procure any to undertake this Office as the Church imposeth it that credâ—â—ly signifie themselves able and willing to performâ—â— we could not do it our selves were we never so desirous Perhaps some Rich men might hire others to take their Children into their Care and Education as must be promised but who would do so for the poor yea for all the poor of England And the Nonconformists are not satisfied that it is lawful to engage any in a perfidious covenanting before God when before-hand they have no credible signification of any purpose to perform it Nay when the Parent resolveth to educate his own Child and not to trust him to the Provision or care of others 12. The Minister Covenanting to use the form in the Book of Common Prayer prescribed in administration of the Sacraments and no other Can. 36. No Parent may speak a word in the name of his own Child nor to enter him there into the Covenant of God nor profess that he offereth him to Baptism by virtue of and in confidence in the promise I will be thy God and the God of thy seed in their Generations Nor to promise himself what the Godfathers are to promise The words also of the Can. 29. are these No Parent shall be urged to be PRESENT nor be admitted to answer as Godfather for his own Child Nor any Godfather or Godmother shall be suffered to make any other answer or speech than by the Book of Common Prayer is prescribed in that behalf 13. It is the Godfathers work also by the Liturgy to take care that the Child be brought to the Bishop to be confirmed by him in the manner of the Church of England as soon as he can say the Creed Lords Prayer and ten Commandments and be further instructed in the Church Catechism which Godfathers use not at all to perform nor do the Parents use to expect it Nor doth one Child of a multitude understand what the Baptismal Covenant is of many a year after they have learned to say the said Catechism 14. That the Godfathers stand not there as the Representers of the Parents is evident according to the sense of the Church because the Parent himself is not suffered to do it or speak one covenanting word nor must be urged to be present nor are they to speak in the Parents name in any of their undertakings Nor is there the least intimation that the Church taketh the Sponsor for the Parents Representative 15. The Parents are to be admonished not to defer the Baptism of their Children longer than the first or second Sunday unless upon a great and reasonable cause to be approved by the Curate whether they can get understanding credible Godfathers or not These are the Matters of Fact Here note 1. That there is no Controversie between the Conformists and Nonconformists whether Christians Infants should be baptized 2. Nor whether a Conformists baptizing be valid 3. Nor whether the Parents presence be absolutely necessary and another may not speak in his name 4. Nor whether Adopters or any Proprieters may not covenant for the Child 5. Nor whether the old Sponsors be lawful who 1. Witnessed the credibility of the Parent 2. And undertook the Christian Education of the Child if the Parents should either die or apostatize The Nonconformists are against no such Sponsors though they think that their Children have right to Baptism without such 6. Nor do they deny that Baptism in the Parish Churches is valid and lawful as to the Parents and Godfathers if they do but agree on the Nonconformists way that the Sponsors shall but represent the Parents and that they be not bound by the contrary judgment of the Authors of the Liturgy to the contrary But the questions are 1. Whether a Christians Child whose Parents have no way forfeited their credit have not right to Baptism without other Godfathers 2. Whether the Parent should not solemnly enter his own Child into the Covenant of God as well as in times of Circumcision And whether any Parent should be forbidden it viz. to appear and speak as the Representer of the Child or Undertaker for him and Promiser of his Education 3. Whether that Child must profess by another that He Himself Believeth Renounceth Repenteth and Desireth Baptism And it be not rather to be prosessed that he is the seed of a Believing Penitent Parent whose Will is as his Will and is under God's Promise I will he thy God and the God of thy seed 4. Whether a Christian Parent may consent to the persidious undertaking of any Godfathers who give him not the least reason to believe that they intend that provision for the Children which they undertake Or else may let his Child be unbaptized till he can get such a credible Undertaker which is never like to be with most or many 5. Whether the Children of Heathens or Infidels or Atheists have right to Baptism upon the presentation of any Godfather who never adopteth them or taketh them for his own nor giveth any credible notice that he really intendeth to educate those Children as pro forma he seemeth to undertake Or whether such Children are truly said to believe because the Godfather or Minister or Congregation or Diocess or Nation or Catholick Church believe III. The Nonconformists are not of one mind about receiving the Lords Supper Kneeling Many judge it Lawful though neither necessary nor most eligible were they free some judge it also most eligible And some judge it as things stand unlawful Their reasons are 1. In doubtful cases duty lieth on the surest side But this to them is a doubtful case on one side and to imitate Christs institution by such sitting as men use to do at meat is certainly Lawful 2. Because they think this Kneeling violateth the reasons of the second Commandment being used where by whole Countries of Papists round about us and many among us it signifieth Bread-Worship or Idolatry by the same Action at the same season used For they suppose that the second Commandment forbiddeth Images as being External Corporal Idolatry and Symbolizing scandalously with Idolators though the mind intend the worshiping of the true God alone And such they think this kneeling is and that it encourageth the
many that dare not profess this undoubted certainty are not like to be more certain then they in this particular Article of faith 11. We take it for Arrogance and Fanaticism in the Pope and his Council to pretend Infallible certainty by a peculiar priviledge in those points in which they are unstudyed and unlearned as if they knew them by prophetical inspiration And when young unstudyed men have in this point attained to an undoubted certainty which their wiser seniors cannot attain it behoveth them to convince us of the truth of their Inspiration or special endowments either by a proportionable excellency above us in other things or by some Miracles or Testimonies from Heaven 12. There is no one Word of God cited in the Rubrick which tells us that It is certain by the Word of God 13. Among Christian Divines there are all these various opinions about the salvation of Infants 1. Some hold that the Covenant being to the faithful and their seed and their children being holy all the children of sincere Christians are certainly in a state of salvation being by the parents intentionally dedicated to God before or without Baptism And that Baptism is but their so lemn investiture in that state which was theirs by right before 2. Others think that this right to salvation belongeth to the Children of all professed Christians godly and ungodly 3 Others think that it belongeth to all Infants in the world 4. Others think that it belongeth only to sincere believers Children that are Baptized 5. Others that it belongeth to sound and unsound Christians baptized Infants 6. Others that it belongeth to all Baptized Infants whose soever 7. Others hold that it belongeth also to the Children of sincere Adopters or Proprieters 8. Others that it belongeth to such as even bad Christians adopt or own 9. Others that they that have sincere Godfathers though not Proprieters are saved 10. Others that even unfound or hypocritical Christian Godfathers may suffice to their salvation 11. Others that the Ministers or the Churches sincere or professed Faith is hereto sufficient 12. And others think that only the Elect are saved of whom some are baptized and some unbaptized but no man knoweth who they are Out of all these Opinions the Convocation hath chosen one as an Article of Faith of undoubted Certainty by the Word of God 13. The Nonconformists know of no Word of God which ascertaineth Salvation to any known determinate Infants but the great Covenant of Grace I will be thy God and the God of thy seed which seed God useth as if they were parts of the Parents Exod. 34. 6 7. and second Commandment And saith to Believers Else were your children unclean but now c. 14. Many Divines say that Faith it self hath not evidence though we think that it hath evidence of the Truth of the Revelation though the thing revealed be not visible or evident in it self And more confess that undoubted certainty is not Essential to the saving belief of Christ and of a life to come And that true Faith may be saving though weak And that Christ silenced not his Disciples when he reproved the weakness of their Faith And that to doubt of this Article about Infants is not so dangerous as to doubt of Christ or Heaven IX All Ministers must deny Baptism to those Infants that have no such Godfathers and Godmothers as aforesaid though their Parents be true Christians and offer them to Baptism For this is the only order or form of Baptizing there described all other is forbidden and we subscribe to use no other form in administration of the Sacraments 2. Yet some Conformists say that the Book bindeth them to do thus but not to omit it and baptize no otherwise But others of them say 1. That the Rubrick determineth that for every child to be baptized there shall be three as Godfathers and Godmothers and that the whole Office respecteth them as Parties and speaketh to them and admitteth no Parent to speak and that if Assenting to Approving and Consenting to this form and Rubrick and subscribing a Covenant to use no other form signifie not that we will use no other no words can bind such equivocators 3. In the sense of the Liturgy to put Infants from Baptism is to deny them Christendom membership of Christ to be children of God and to be heirs of Heaven For the Catechism saith that we are made such in Baptism which with the Rubrick which denyeth them Christian burial and that last mentioned which affirmeth the undoubted salvation of the baptized import a denying salvation to all that have not such Godfathers without Parents sponsion or at least a denying them certainty of undoubted salvation when it was in the power of the Convocation or Priest to have given them such certainty 4. The Conformists do not affirm that we know of that any word of God doth institute or command the use of such Godfathers or the foredescribed exclusion of the Parents much less both And least of all that it maketh these necessary to Christendom and Salvation yea or Church-reception But it is used as a Tradition or Law of men 5. The Nonconformists therefore dare neither Assent to Approve Consent to Covenant or Practice the resusal of the Children of true Christians from Baptism the Church and Salvation on such a cause as this 6. The Anabaptists hence are hardened and say that if Infants may be denied Baptism till they have such Godfathers as God never instituted they have no right to it at all and they may deny it them till we prove God's institution of Godfathers especially where their title is laid upon such Godfathers 7 Some say that It is not the Minister that refuseth them but the Church which maketh the Law But others say that it is both the Lawmakers and the Minister unless we could prove that Baptizing and judging whom to Baptize is none of the Ministers office no nor the Bishops but that the Priest is to baptize all and only such as the Law or Convocation bids him baptize as a meer executioner and the Bishop also such as he is appointed by the same Law That else the same Rule would hold for his Preaching Praying c. X. The like proofs which we need not repeat will shew that no Minister must baptize any person Infant or Adult without the transient Image of a Cross and that to this we must assent and consent and subscribe to baptize in no other form 2. And the same reasons aforegiven shew how great a penalty this is as excluding them from Christendom and Salvation in the Churches judgment or from certainty at least 3. Some Conformists say here also that they assent only to baptize with the Cross but not to baptize no otherwise But others of them reprove this exposition from the Rubrick and the aforecited Canonical Subscription as that which would leave the Priest at liberty to do almost what he list when the Church thinks that
Gods account 3. And it was before enquired In what sense this Godfather doth not promise only that the Child shall believe at age but in the Childs name profess that he doth at present believe And whether it be not enough and much more necessary then the Godfathers faith that he be the Child of a believing Parent dedicating him to God 4. And it hath been shewed that Godfathers promise themselves partly to teach the Child and partly to provide that he be taught all that a Christian should learn as necessary to his souls health 5. And that these Godfathers never ordinarily give the Parents the least reason to believe that they have any purpose to do any such thing as they undertake Which is perfidiousness in the weightiest business And 6. also that as such they are no adopters or owners of the Child 7. And also how hard it is for any Parents ever to get better seeing wiser and better will not undertake it in the foresaid conformable sence 8. The sence and use of Godfathers is partly known by the Practise of Princes and great men who must be supposed to know best and be most righteous and exemplary who usually by a Proxie are Godfathers to the Children of Foreign Princes or Great men perhaps Papists whom they never saw nor ever are like to see their Children 9. Ministers must Assent Approve of and Consent to all this exclusion of the Parents and presentation profession undertaking and promise of the Godfathers which the Liturgy mentioneth 10. Conformists are not agreed themselves of the true Office and undertaking of these Godfathers nor of the Parents part nor by whose right it is that one Child rather than others is to be baptized and whether any at all should be refused by whomsoever that is a Christian offered thereunto 8. The Rubrick to which we must declare our Assent Approbation and Consent hath this Article of faith It is certain by Gods Word that Children which are baptized dying before they commit actual sin are undoubtedly saved And the Rubrick at Buryal excepteth all the unbaptized from Christian Burial according to the Office 2. The Canon 68 and 69 suspendeth any Minister who shall refuse or delay to Christen any Child without exception which is brought to the Church on Sundays or Holydays to be Christned according to the Form in the Common-Prayer or if in case of danger he be desired to do it privately Neither Rubrick nor Canon here except from Baptism and certainty of salvation any Children of Turks Infidels Heathens and Atheists or those whose Parents renounce Christianity and consent not to their Childrens Baptism so be it any Godfathers as aforesaid bring them 3. The Conformists agree not of the sence of this Article of Faith Some hold that the word Children here meaneth not All Children that are Baptized but some such only But others affirm that this exposition is false and contrary to the plain importance of the words for it is an Indefinite say they in re necessaria in the sense of the Book And if the meaning be not Children that are Baptized qua tales it hath no intelligible sense the certainty of their Salvation being Asserted as from Scripture and not any other reason of it given But if this be the meaning as it is then a quatenus ad omnes valet consequentia unless any exception had been added which is not 4. Some say that it is implied that Children that had no right to Baptism are excepted But others say 1. That ubi lex non distinguit non est distinguendum The Church could have excepted if they would 2. And that quod fieri non debet factum valet 3. Yea that all Children have right to Baptism if any Christians offer them to it 5. Some confound the Ministers right to Baptize them and the Infants right to be Baptized And this right as only in foro Ecclesiae and as in foro Caeli As if all Baptized upon any of these rights were undoubtedly saved But others distinguish these and say 1. That the Minister may have right to Baptize one if offered that yet ought not to have been offered which will not save an uncapable subject 2. That the Children of Hypocrites have right Coram Ecclesia and that their Baptism ascertaineth to them no more than external or common priviledges 3. And that only the Children of true believers have such a right coram Deo as certainly saveth them But others say that both the last sort are saved 6. Some of them hold that All Infants in the world Baptized or not are saved by universal redemption if they dye before actual sin And that the Article therefore affirmeth it of the Baptized But others say this cannot be the sence For 1. To say All baptized and mean All unbaptized or any not as Baptized were not intelligible nor candid 2. And the Burial Rubrick excepting the unbaptized from that Christian burial sheweth the meaning of the Church in this Article 7. Also about the undoubted certainty they differ some think that the subscriber or Declarer doth not by these words profess that he himself is undoubtedly certain of the salvation of all dying Baptized Infants but only that the thing is certainly revealed to be so in Gods Word But others say that both objective and subjective or personal certainty must needs be meant And that it were too hard an imputation to say that the Church commandeth uncertain doubting men to profess that the thing is certain and undoubted of for how can they tell that it is so And if they know it not to be so why should they declare it to be so The meaning is not I declare that the Convocation saith it is certain for that were but the part of a cryer or reader Nor is it I declare that it is certain to others though not to me For no man knoweth anothers certainty Therefore it must mean that I am certain and past doubt by the Word of God or I see ascertaining evidence in Gods Word putting it past doubt So that no uncertain or doubting person can truly thus declare or subscribe 8. Divers of those Divines who are furthest from the Nonconformists hold that by the Scripture alone we cannot prove that Infants are at all to be Baptized and the Jns Baptismi must be proved before the salvation of the Baptized as such Others think it hard for that man to be certain by the Word of God that all Baptized dying Infants are saved who is not certain by that word that any Insants should be Baptized 9. Many of the most rash or self conceited Ignorant men are readier to profess undoubted certainty than they that are more humble and know much more than they And it is not he that Hith most certainty who is now capable of the Ministry but he that dare profess most whether he have it or not 10. They that shew less Learning especially less knowledge in the Scripture far than
crimes against Religion yea those that would not enter into or renew their Covenant with God were by Asa's command to be put to death But Christ will have mens Atheism Irreligiousness Idolatry and Iâ—fidelity cured by the Preaching of the Truth which therefore requireth that the Preachers for number and qualification be answerable to their work especially seeing they are things so mysterious and supernaturally revealed which men are to believe And the works of Moses's Law lay very much in ceremony and outward actions which a man of mean qualifications might easily do But the great work of the Gospel is to bring Life and Immortality to light and to Preach Christ by whom came Grace and Truth and more notably than the Law of Moses did to call men to Mortification Self-denial Cross-bearing contempt of the World by Faith and Hope and Love of a better World and to bring them to a heavenly mind and life And mens salvation is laid on this If it were but to offer Sacrifices and do over the task of outward Ceremonies a Mass-Priests qualifications might serve the turn And if it were but to put men to death that will not be Jews and take their Covenant and that draw any from their Religion neither so many nor so excellent Ministers were necessary But we are under a better Covenant even a Law of Love which is more eminently become the first and last the great and new Commandment and the regent Principle in Souls and Churches and the number and quality of the Preachers of it must be answerable XV. As Moses was God's ministerial Law-giver to the Israelites and was faithful in all his trust so Christ is the great Prophet like unto him as typified by him whom God hath raised up to his Church whom they that hear not shall be cut off by God and from that Church as he hath appointed The Legislation Universal is now the work of Christ by himself and by the Holy Ghost which he promised and gave for that use to his Apostles that they might infallibly understand his will and remember what he had commanded them to teach the world XVI Kings or Pastors may not now alter or suspend any of these Laws of Christ any more than the Jewish Kings or Priests might alter or suspend the Laws of Moses XVII Christ hath instituted a Ministry to be for ever stablished in the world to Preach his Gospel to convert volunteers unto Faith and Holiness and to gather by Baptism all Consenters into his Covenant and Church and to teach them all that he hath commanded them And this none have power to overthrow XVIII He hath stated on the Pastors of such Churches the Power afore described of Teaching Assemblies and particular persons of leading them in publick Worship and Sacraments and of judging by the power of the Keys whom to receive into their communion by Baptism and profession of Faith and whom to admonish and for obstinate impenitence to reject And this Institution none may alter XIX He hath instituted ordinary Assemblies and stated particular Churches as is aforesaid for these holy exercises and forbad all Christians to forsake them and he and his Apostles have appointed and separated the Lord's day hereunto None therefore may abrogate or suspend these Laws All this is proved Matth. 28. 19 20. 16. 19. 18. 18 19. Joh. 20. 23. Luk. 12. 37 38. Mat. 21. 36. 22. 4 5 c. 24. 45 46. Heb. 10. 25 26 Act. 11. 26. 1 Cor. 11. Ephes 4. 4. to 17. 1 Thes 5. 12 13. Heb. 13. 17 24. Tit. 1. 5 6 c. 1 Tim. 3. Act. 14. 23. Act. 20. 1 Cor. 16. 1 c. XX. Christs Laws empower and oblige the Bishops or senior Pastors to Ordain others for this Ministerial service of the Church and so to propagate their order to the end of the world By which Ordination 1. They are Judges of the persons qualifications whether he be such as Christs Laws admit into his Ministry 2. And they solemnly invest him in the office But the Power with which they ministerially invest him delivering him possession as Christ appointed resulteth directly from the Law or Donation of Christ As the power of a Mayor from the Charter of the King and not from the Electors or Investers None therefore have power given them by Christ to hinder such Ordination and Propagation of such a Ministry Act. 14. 23. Tit. 1. 5. XXI So exceeding great are the benefits and priviledges of being members of Christ and his Church universal and particular that no unwilling person is immediately capable of it Nor is it possible ex natura rei for any adult person that consenteth not to be a Christian or a Member of any particular Church He cannot be a just Communicant against his will nor pray and praise God with the Church nor take a man for his Pastor or use him as a Pastor against his will And God hath laid mens salvation or damnation on the choice or refusal of their wills Therefore no man can be the Bishop or Pastor of a Church either de jure or truly de facto against the Church or Peoples will or without their consent And as the Nature of the thing proveth this so doth the sacred Scripture Act. 14. 23. 2. 37 38. 1 Joh. 1. 7. Mat. 28. 19. And so doth the judgment and practice of Christ's Church for many hundred years which is so fully proved by Blondell de jure plebis and confessed by the Papists themselves and so express in all antiquity that we need not add the proof Therefore no power may change this Law of Nature and of Christ nor can they by any Law Mandate Choice Ordination Institution Imposition or other act make any man a real Pastor to that People that consent not to the relation Nor are they any true particular Churches where Pastor and People do not consent No more than the relation of Husband and Wife Master and Servant Tutor and Scholars can be without consent XXII Christ and his Spirit have commanded his Ministers to preach the Word to be instant in season and out of season to reprove rebuke and exhort 2 Tim. 4. 1 2. And having put their hand to Christ's Plough not to look back and none hath power to alter this Law of Christ or to suspend it His Ministers by his Authority preached against the will of Princes for above three hundred years and since then against the wills of erroneous Princes who professed Christianity XXIII If Church-History be not to be believed the pleas thence used for Prelacy must cease If it be to be believed God hath wrought miracles to justifie those that would not cease Preaching when Princes yea Christian-Princes have forbidden them And the Church hath honoured their fidelity herein The case of Athanasius Basil Meletius and abundance more evince the later And for the former we will now instance but in the case of the Bishops of Africa whose tongues
only in worse lands but in Ireland and in England as part of Lancashire the far greatest part of the Parishioners are Papists who renounce the Protestant Churches in some places XXXII Neither dwelling in the Parish nor the Law of the Land makes any Christian a member of that Parish Church without or before his own consent But proximity is part of his extrinsick aptitude and the law of man or command of his Prince may make it his duty to consent and thereby to become a member when greater Reasons mollify not that obligation XXXIII Parish Bounds and such other humane distributions for conveniency may be altered by men and they bind not against any of Christs own Laws and predeterminations nor when any changes turn them against the good ends for which they are made of which more afterward when we speak of separation XXXIIII And about these humane Church-Laws the general Case must be well considered how far they are obligatory to conscience and in what cases they cease to bind Sayrus Fragoso and other the most Learned and Moderate Casuists of the Papists ordinarily conclude that Humane Laws bind not when they are not for the Common good We had rather say that when they are notoriously against the Laws of Christ or against the Common good or are made by usurpation without authority thereto they bind not to formal obedience in that particular though sometime other reasons especially the honour of our Rulers may bind us to material obedience when the matter is indifferent and though still our subjection and loyalty must be maintained But of this before and more largely by one of us Christian directory Part. 4. Chap. 3. Tit. 3. c. The Council of Toletum 1355 decreed that their decrees shall bind none ad culpam but only ad poenam see Bin. Inoc. 6th Sect. XXXV Kings and Magistrates should see that their Kingdoms be well provided of publick Preachers and Catechists to convert Infidels and Impious men where there are such and to prepare such for Baptisme and Church priviledges and Communion as are not yet Baptized but are Catechumens And they may by due means compel the ignorant to hear and learn what Christianity is though not to become Christians for that is impossible nor to prosess that which is not true nor to take Church-Priviledges to which they have no right and of which at present they are uncapable But they may grant those rewards and civil Priviledges to Christians and Churches for their encouragement which they are not bound to give to others and which may make a moving difference without unrighteous constraint XXXVI Christ and his Apostles having as is aforesaid settled the Right of Ordination on the Senior Pastors or Bishops and the Right of Consenting in the People and this continued long even under Christian Emperours Princes or Patrons may not deprive either party of their Right but preserving such Rights they may 1. Offer meet Pastors to the Ordainers and Consenters to be accepted when there is just cause for their interposition 2. They may hinder both Ordainers and People from introducing intollerable men 3. They may when a Peoples Ignorance Faction or Wilfulness maketh them refuse all that are truly fit for them urge them to accept the best and may possess such of the Temples and Publick Maintenance and make it consequently to become the Peoples duty to consent as is aforesaid so also when they are divided XXXVII Princes ought to be Preservers of Peace and Charity among the Churches and to hinder Preachers from unrighteous and uncharitable reviling each other and their unpeaceable controversies and contentions XXXVIII Christ himself hath instituted the Baptismal Covenant to be the Title of Visible Members of his Church and the Symbol by which they shall be notified And he hath commanded all the baptized as Christians to Love each other as themselves and though weak in the faith to receive one another as Christ receiveth us but not to doubtful disputations and so far as they have obtained to walk by the same rule of Love and Peace and not to despise or judge each other for tolerable differences much less to hate revile or destroy each other and it seemed good to the Holy Ghost and the Apostles to lay no greater burden on the Churches even of the Ceremonies which God had once commanded but Necessary things Act. 15. 28. And these terms of Church-Union and Concord which Christ hath made no mortal man hath power to abrogate All things therefore of inferiour nature though Verities and Good must be no otherwise imposed by Rulers than as may stand with these universal Laws of Christ which are the true way to prevent Church-Schisms XXXIX Princes by their Laws or Pastors by consent where Princes leave it to them may so associate many particular Churches for orderly correspondencie and concord and appoint such times and places for Synods and such orders in them as are agreable to Gods aforesaid generall Laws of doing all in Love to Edification and in order And how far if Rulers should miss this generall Rule they are yet to be obeyed we have opened elsewhere XL. As we have there also said that Princes may make their own Officers to execute their Magistratical Power circa sacra which we acknowledge in our King in our Oath of Supremacy and if such be called Eclesiastical and their Courts and Laws so called also that ambiguous name doth not intimate them to be of the same species as Christs ordained Ecclesiastical Ministers or as his Churches and Laws are so now we add that if Princes shall authorize any particular Bishops or Pastors to excercise any such visiting conventing ordering moderating admonishing or governing power as it belongeth to the Prince to give not contrary to Christs Laws or the duties by him commanded and priviledges by him granted to particular Churches we judge that Subjects should obey all such even for conscience sake However our consideration of Christs decision of his disciples controversie who should be the greatest and our certain knowledge how necessary Love and Lowliness and how pernicious wrath and Lordly-Pride are in those that must win souls to Christ and imitate him in bearing not making the cross together with the sad history of the Churches distractions and corruption by Clergy-Pride and Worldliness lamented by Nazianzene Basil Hilary Pictavus Socrates Sozomen Isidore Pelusiot Bernard and multitudes more yea by some Popes themselves these and other reasons we say doe make us wish that the Clergy had never been trusted with the sword or any degree of forcing power or secular pomp yet if Princes judge otherwise we must obediently submit to all their Officers XLI It seemeth by the phrase of His Maiesties Declaration about Ecclesiastical affairs 1660 in which after consultation with his Reverend Bishops the Pastoral way of Perswasion reproofs and admonitions are granted to the Presbyters that a distinction is intended between this Pastoral and the Prelatical Government And we
must with very great concern profess that if the Churches of the lowest sort Parochial be but indeed made true Churches such as Christ by his Apostles instituted and not only Parts of a Diocesan Church as if that were the lowest raâ—k And if these particular Churches have but Pastors that have the power of the Keys in those Churches and all that the scripture maketh essential to the Officâ—r which was then set over eveâ—y such particular Church And if the Discipline instituted by Christ himself be but made possible and seasible in such Parochiall Churches yea if we that were trusted by our calling with the mysteries of God may not be forced our selves to administer the Sacraments against our own knowledge consciences and against our consciences and knowledge of mens cases to pronounce men absolved or excommunicate upon other mens decrees or to pronounce the notoriously wicked to be saved and to deny worthy Christians the seal of Christs Covenant nor their infants their visible Christianity by baptism we say might we but have this much we should be so far from using the Controversie about the Divine Kight of Episcâ—pacy as a distinct Order from Presbyters to any schism or injury to the Church that we should thankfâ—lly contribute our best endeavours to the concord safety peace and prosperity thereof And might we but also be freed from Swearing Subscribing Declaring and Covenanting unnecessary things which we take not to be true against our consciences and from some few unnecessary Practices which we cannot justifie we should joyfully serve the Church in our publick Ministry though it were in poverty and rags But of so great a mercy experience hath made our hopes from men to be very small And the reason of the thing maketh our hopes as small of the happiness of the Church of England till God shall unite us on these necessary terms SECT VI. 3. What Separation and what Gathering of Assemblies or Churches is unlawful and what lawful I. THough some mens abuse of the word Schism and calling mens duty to God by that name hath proved a great temptation to many to take it but for a word of Passion or of no certain or odious signification even as the Papists abuse of the word Heresie and Heretick hath been to others yet the evill of true Shism and the odium that God layeth on it in the Scripture should move all Christians to fear the thing and use the name with the disgrace that it truely importeth without misapplication and to avoid all guilt of so great a sin II. There are several sorts and degrees of Schism which greatly differ from each other Its one thing to divide from a Church and another to cause divisions or factions in it It s one thing to divide our selves from it and another to cause others to divide It s one thing to draw men away by words and another to drive them away by laws or execution by unjust excommunication or by violent persecution It s one thing to tempt away or drive away a single person or a few and another thing to draw or drive away multitudes It s one thing to separate from the Universal-Church and another from a particular Church or a few only It s one thing to separate from the species of particular Churches and another from some individuals only It s one thing to separate from the Churches of Christs institution and another to separate only from those of mens institution It s one thing to separate from such as men make lawfully and another from such only as they make without authority and sinfully And here separating from one whose sinful constitution is traiterous against Christs prerogative as the Papal Universal Usurpation much differeth from separating from one whose constitution though sinful is of no such perniciousness It is one thing to deny total Communion and another to separate but secundum quid for some act or part And that is either a great and necessary part or some small or indifferent thing or ceremony It is one thing to separate Locally by bodily absence and another mentally by Schismaticall principles It is one thing to separate from a Church as accusing it to be no Church of Christ and another to separate from it only as a true Church but so Corrupted as not to be Communicated with It s one thing to judge its Communion absolutely unlawful and another only to forsake it for a better which is preferred It s one thing to depart willfully and another to be unwillingly cast out It s one thing to depart rashly and in hast and another to depart after due patience when reformation appeareth hopeless It is one thing to remove upon religious reasons and another upon Civil or Domestical or Corporal It is easy for a confounded head to pass over all such distinctions and with unjust and confounding censures to reproach others as Schismaticks in the dark before he knoweth what schism is being guilty of Schism in his very accusations But sober Christians must be discerners and know that confusion is an Enemy to truth and love and justice III. I The Union of the Church Universal is in the seven things mentioned by Paul Eph. 4. 3. 4 5. 6. viz. One Body One Spirit of faith and Love One Hope of Glory One Lord One faith or Creed One Baptismal Covenant One God and Father of all He that separateth from this Church directly is an Apostate Uisibly if from its Essential profession and invisibly if only from the inward sincerity of faith consent and Love This is damning separation And if he separate but from some one Essentiall article of faith or duty it is that which is most usually and strictly called Heresie of which we are now to speak no further IV. 2. To make Factions Parties Contentions and Mutinies in a true Church of Christ or in any Community of Christians yea or but in families in the Universal Church is a great sin in all that are the true culpable Causes of it and are not only the involuntary occasions by unavoidable accidents V. 3. To separate from all the particular Churches in the world as if they were no true Political Churches of Christ as those called Seekers do who say that the Ministry Scripture and Churches are lost in the wilderness is a very heinous sin though such as do so renounce not their Baptism or the Church Universal VI. 4. To separate from most or many Churches by so unchurching them is far worse than to separate from few or one it being a greater wrong to Christ and men VII 5. To separate from one upon a reason that is known to be common to all or most or many is virtually to separate from all or most or many VIII 6 To separate from a true Church accusing it to be no true Church is a greater injury and sin caeteris paribuâ— than to separate from it only on an unjust accusation or culpability consistent with a true
if those Pastors hold Baptism necessary also to salvation and yet will so deny it to such this seemeth a great aggravation The same we say of such Pastors as reject from Baptism and the Church the Infants of true Christians on the aforesaid account As also of those that reject them from Baptism because the Parents will not offer them to it unless they may themselves be the Covenanters in their own Childrens names and the Express dedicaters of them to God and because they either cannot get credible Godfathers or will not put others to promise the Christian Education of their children who they have no reason to believe do at all intend it or will ever do it we can excuse no such rejection of Christian Infants from Christs Church from Schism XXVI 24. If some Christians be of opinion that Christs example bindeth them to receive the Lords Supper in a Table gesture or that the tradition of the Universal Church and the Canon 20th of the Nicene Councill is obligatory to them which forbad men to adore Kneeling on any Lords day in the year or on any week day between Easter and Whitsuntide which no other General Council revoked but continued till meer usage by degrees wore it out saith Dr. Heylin of the Sabbath above 1000 years after Christ Or if the said persons should think that to receive Kneeling were such a scandalous appearance of the Papists Bread-worship as the bowing before an Image forbidden by the 2d Commandement was a scandalous appearance of Idol-worship though these persons did in this mistake we could not excuse our selves from Schism if we should therefore refuse them Sacramental-Communion Nor if we should Assent and Consent to the rejection of men for so small an errour seeing Christs Spirit Rom. 14. 1 c. commanded both Pastors and People to receive him that is weak in the saith but not to doubtful disputations and to live in Love and Union with those that have greater weaknesses than this XXVII 25. It may be Schismatical to cast men out of the Church for that which yet may be Schismatical in the person so ejected If he depart from the Church though Schismatically only in some accident circumstance or some one act or thing of no necessity to communion or salvation we think he may not be excommunicated e. g. for not paying Fees at the Chancellours Court or such like For as God departeth not from sinners first or further than they depart from him so we humbly conceive the Church should imitate him remembring how Christ that came not to destroy mens lives but to save them rebuked the Sons of Thunder that would have had him destroy those that refused to receive him telling them That they knew not what manner of spirit they were of On the other side it may be Schism to separate from a Church that hath some Schismatical Principles Practices and Persons if those be not such or so great as to necessitate our departure from them For alas it is too few Churches that are so happy as to have nothing and do nothing which is Schismatical XXVIII 26. Gathering New Churches by way of Separation from others or gathering Assemblies without the consent of the lawful Pastors who had the charge of the People of those Assemblies is a sin and Schism in all these Cases following 1. In general when the Laws Practices or Persons of the Church which they separate from give them no sufficient cause of a departure 2. In general when in the judgment of true reason according to the notable evidence of the case the said Assemblies are like to do more hurt than good 3. When such Assemblies are gathered in opposition to some Truth which the Separaters would thereby disown e. g. Infant-Baptism the lawfulness of Set-forms of Praise or Prayer or any sound Doctrine or for the profession and propagation of some Heresie or Error as Antinomianism Popery c. 4. When such Churches are gathered by men that have no true Fitness and Calling for the Sacred Ministry or the work which they undertake 5. When they are gathered by the pride of the Ministers that would thereby unduly set up themselves and draw away Disciples after them or by their covetousness seeking not the good of the Flock but the Fleece not them but theirs not serving the Lord Jesus but their own Bellies Or when gathered by the Pride of the People that unjustly think those that they separate from men unworthy of their Communion and say to them Come not near to us we are holier than you Isa 65. 5. 6. When they are gathered by a quarrelsom Passion falling out with the Pastors and People whom they separate from The parting of Paul and Barnabas had some evil in it 7. When they are gathered to encourage and strengthen a sinful Faction or Party or when men separate from others for fear of being censured by such a party as Peter did withdraw from the Gentile Christians lest he should displease the erroneous lewes Gal. 2. 8. When it is done out of a proud overvaluing of mens own opinions or some odd singularity whereby men cannot bear those that are not of their mind or whereby they would fain be be more conspicuous as more Orthodox and wise than others 9. When it is done mistakingly to set up some wrong course of Church Government or worship As that the People may have the Power of the Keyes or of examining and judging all admitted members or that Papal Government or the mass may be introduced enthusiastical disorderly talking by pretended inspiration by ignorant uncalled men or to introduce such traditions and superstitions as the Papists use c. 10. When it is done upon a false conceit that a mans presence with any Church that hath known errour or saults in doctrines or worship is a guilty approving of them and therefore that they must separate from all such 11. When they separate out of an unruliness of spirit because they will not be governed by their lawful Pastors in lawful things as time place order c. or because a Minor part in elections is overvoted by the major part and cannot have their wills 12. When they separate out of a prophaneness of mind not enduring the power of the Preachers doctrine or the holiness and discipline of the Church but would be licentious while they would be called Religious All these are unlawful separations and assemblings â— Yet that which is unlawful as to the Principle End and Manner secundum quid is not alwaies unlawful simply and in the thing it self for a proud covetous turbulent person may sinfully do a Lawful thing XXIX 27. When Pastors by concord or Magistrates by Laws have setled Lawful Circumstances or Accidents of Church Order or Worship or Discipline though they be in particular but humane Institutions it is Sinful disobedience to violate them without necessary reason e. g. Parochial Order Associations Times Places Ministers Maintenance Scripture-Translations c. XXX
perish Dead Images of all good things is but the last and most effectual means of destroying the life and real good Dead shews and Images of good are Hypocrisie sincerity is reality seriousness and life We take our Baptism to be our Christening or the summe of the Christian Religion And it is but for men to do that seriously at Age which they did in Infancy by others authorized or others for them which is the Conversion which we daily preach And it grieveth us to see what multitudes when aged never seriously think either what they did or received in their Infancy and how many hate such a life as they have vowed and yet think that they stand to their Baptismal Covenant And till the Pastors of the Church make a serious work of it to bring all their Parishes to a serious understanding and consideration of their Baptism and a serious owning it and renewing of that Covenant we cannot hope that the people will be serious Christians or that men will not think that serious Anabaptists are better than Hypocrites that contemn their Baptism SECT II. The Second Part of the Matter of Conformity THE First Part de facto being contained in the Canonical Subscription and the Declaration hath been opened The Second Part is the case of Reordination Either they that require Episcopal Ordination for all that were otherwise ordained when Bishops were put out do intend it a second Ordination or not If yea then it is a thing condemned by the ancient Churches by the Canons called the Apostles c. and by Gregory M. and others likened to Anabaptistry If not then they take such mens former Ordination to be null and consequently no Ministers to be true Ministers that are so ordained and not by Diocesans and consequently all such Churches to be no true Churches while they take the Roman Ordination to be valid To speak of the consequences of this as to the nullity of Baptizings and Consecration of the Lords Supper c. and of the taking of God's name in vain in the Office if it prove evil would be to go further than the Matter of Fact SECT XI The Third Part of Conformity THE Third Part of Conformity is the Subscribing against the obligation from the Vow To endeavour any change or alteration of Government in the Church with the Oxford Oath That we will never endeavour any alteration and the Articles for our Prelacy and the Ordination-promise and Oath of Canonical Obedience before-mentioned as to this point together 2. Even those Nonconformists that are for the lawfulness yea the need and desirableness of Bishops and Archbishops have so much against this Subscription as that to avoid prolixity we will forbear reciting the particulars any further than to tell you that while a thousand or many hundred Parish-Churches are all without any particular appropriate Bishops great Towns and Villages when in Ignatius's daies the Unity of each Church was known by having One Altar and One Bishop with the Presbyters and Deacons And Jerom defineth a Church to be Plebs unita Episcopo and consequently they are without the Discipline and Pastoral oversight of such Bishops and while all these Parishes are in the old sense become No Churches for ubi Episcopus ibi Ecclesia but only Parts of a Diocesan Church And while the old form of Churches Presbyters and Bishops is thus changed And while one Bishop hath now more work of Discipline besides Confirming and all his other work than an hundred of the ablest and best men can do and so such Discipline is necessarily undone And while the Case is as if the Bishop of Carthage had put down six hundred neighbour-Bishops and become the sole Bishop of all their Churches or as if all the Schools in a Diocess have but one Governing School-master who had power to judge what Scholar to receive or to refuse And while the Keys are to be exercised by Lay-men these will be unsatisfying things 3. The Conformists are not agreed of the meaning of these Subscriptions and Oaths some think that they covenant only to submit to them though they dislike them But others think that it is also to approve the Government Some think that it is only Bishops that they are bound to But others say that the word Ordinary certainly signifieth more than Bishops even Lay-Chancellours And that the forâ—cited Canon expresly nameth many others even with an catera the rest that bear Office And any alteration must needs mean more as any alteration in State sure extâ—nleth to more than not endeavouring to change Monarchy or the King himself Some say that by nâ—t endeavouring is mâ—ant only not unlawfully endeavouring but not that all endeavours are forbidden viz. not petitioning speaking when called c. Others say that if exceptions had been allowed the Law makers would have made us know it and not have spoken universally And that if you expound it of unlawful endeavours you leave all men at liberty to judge what is unlawful and all Schismaticks will take the Oath or Subscription because they hold their endeavours to extirpate Prelacy to be lawful Some say that one may endeavour in his place and calling to take the Church-Keys out of the hands of Lay-Chancellours notwithstanding this Subscription and Oath But others more ingenuously say that the very actual Government or Keys being in the hands of Lay-Chancellours if it bind us not against endeavouring to change these it binds us to nothing that can be understood And that if Subjects thus take liberty after Universal Oaths and Promises to make such exceptions they reproach the Law-makers as if in such tremendous things as these they knew not how to put their Laws in words intelligible and of common sense And they relax all such sacred bonds Some say that in not endeavouring is excepted unless the King commission or command us But others say that if the Law-givers would have had such exceptions they had wit enough to have put them in And that if you leave it to men to except from universals you cannot tell them where to stop And that the use of the Oath and Subscription is that the Church-Government be taken for unalterable SECT XII The Fourth Part of Conformity IV. THE Fourth Part of Conformity is the Subscription against the obligation of the Oath called the Solemn Vow and Covenant Corporations are constituted by Declaring that there is no obligation from it to any one without exception But Ministers must only subscribe that there is no obligation on me or on any other person from the Oath to endeavour any change or alteration of Government in the Church 2. It is none of the Controversie here 1. Whether that vow was lawfully imposed or contrived 2. Nor whether it were lawfuly taken 3. Nor whether part of the matter was unlawful But supposing all these unlawful 1. Whether all alteration of Church Government be unlawful whether it be not in the power of the King and Parliament