pretending only to private or selfe-reformation Such was the Schism of former Separatists whilest this Church stood free from violence They went their way and it remained where it was This incurrs the guilt aforesaid of high disobedience and breach of Charity but not in so high a degree as that which followes A Schism that not only divides from the Communion but also offers violence to the destruction of the Church pulls down what was not only persons and Governours to set themselves in their places but also the form and government it selfe to set up their own in stead of it This is higher and farther than ever any of the Ancient Schismatikes went which changed not the form of Government alwayes used in the Church and this will be considerable in the violence of our modern Schism But before we charge them according to the premises let us clear the Case as it stands between the Church of England and that of Rome charging us with Schisme upon the Reformation §. IV. Our Defence against the Church of Rome Our Defence in generall comes to this as it was touched Tr. 1. c. 4. 5 6. This Church had Cause for such Reformation and Authority for the doing it sufficient both For when such Errors prevail in a Church and come to such generall practice it is high time by due Reformation to cast them out and when they are in Authority be convinced and doe it then is the Reformation just and lawfull First there was sufficient Cause by reason of Error and corruption in belief and Worship such as we could not continue in without gross dissembling and wrong to our consciences and Gods honour The truth and evidence of this stands upon the examination of those doctrines touching Faith and Worship wherewith the English Church was generally tainted according to the Romish infection The tryall whereof was in part made Tr. 1. c. 30. to shew that the points wherein they and we differ cannot be as they would impose upon the world Catholick doctrines i. e. the beliefe and practice of the Church in all ages since the Apostles or as S. Jude ver. 3. calls it the faith once delivered But farther to the end that they which cannot examine all the Romish doctrines whether they be Catholick or professed in all Ages may briefly and more neer at hand see so far into that Church as to perceive it is not such a Church that they who have means to know better can safely or conscionably communicate with We will make a brief tryall or estimate of a Church by the Faith Worship Sacraments professed practiced administred therein for these the Romanists will not deny to belong immediately to the constitution of the Church and therefore fit to give us direction for holding or not holding Communion As for example If we finde any Church or Congregation of Men calling themselves Christians deny directly and peremptorily any Article of the Creed or Belief into which all Christians are baptized as professed Arrians and Socinians doe it is evident their Error is immediately against the foundation they doe not deserve the name of Christian Churches We doe not so charge the Church of Rome But albeit she holds the Foundation yet finde we her superstructures in no less matters than of Faith and Worship to be such as the Foundation will not safely bear nor any good Christian coming to the knowledge of them conscionably endure For when any Church propounds any thing as matter of Faith Worship without manifesting the truth thereof to mens consciences by clear consequence from those prime Fundamentals into which they are baptized or from Scripture it selfe it is intolerable For this Rule is just and reasonable Whatever the Church propounds so to be believed and practiced it stands bound so to manifest the same else it sets it selfe in Gods stead taking an immediate dominion over mens faith and consciences but in all other things which the Church propounds and enjoynes as matters of Order Ceremony discipline for the more significant profession of that Faith or the more decent performance of that Worship every Member of the Church is to obey or to bring as expresse warrant from Gods word against the particular he refuses to doe as the command is expresse which binds him to obey those that are over him in the Lord Were this Rule well held to there would have been more peace in the Church It was necessary for peaceable subjection Tr. 2. c. 1. will be useful below against those that causelesly divide from this Church And as to the present Case we did not quarrell at the Church of Rome for matters of Rite Order or the like but of Faith and Worship The superadded Articles being so farre from a manifestation by clear consequence as above said that they proved clearly inconsistent with the Word and the worship then in an unknown tongue against the Apostle plainly 1. Cor. 14. against the reason of a reasonable serving of God beside that Worship which was given to Images against the express words of the second commandment Lastly examine a Church by the Sacraments in it administred Those two which confessedly are of Christs appointment Where we finde the Cup denyed to the Cummunicants we see a direct breach of Institution a defrauding the People of God of that part of the Sacrament which affords and makes them partakers of Christs blood-shed also where we finde a daily propitiatory Sacrifice established we plainly see a depravation of the Sacrament and a derogation to the One oblation upon the Cross Thus to say nothing of Primitive Antiquity it is cleer to every one that sees any thing there is just Cause of Reformation where such Errors and Corruptions have prevailed and of ceasing to communicate at least as to those Errors and Practises with that Church which will not being admonished reform them so that if the Question be put to any man whether he will be of the English Church as it was corrupted together with the Romish or as it was after reformed it amounts to this Whether he would be a sick and diseased man or whole and healthfull Whether keep company with persons infected or with those that are cleare and sound The choice is easie to a man in his wits §. V. Iust and sufficient Authority for publick Reformation But to cast those Errors and Corruptions out of a Church by publick Reformation is required Sufficient Authority That also was not here wanting both the Civill and the Ecclesiasticall Both these were seen in the Ancient lawful Synods gathered and held for the same purpose of Reformation And therefore every Nationall Church having within it self the whole subordination of Ecclesiasticall Power or Government the Permission and Authority of the Supreme Civill Power concurring may reform it self i. e. make a publick nationall Reformation The Antient Council of Arles in France the severall Councils of Carthage in Africa of Toledo in Spaine did so and that not
Romanists alledging that the present Sects of these dayes may plead against the Church of England from which they have divided what the Church of England can against the Roman for as it was above premised the case betweene English and Romish Church is as between two Nationall Churches having full authority for publick Reformation but the case between the English Church and those that have divided from it is between a Nationall Church and the members of it by which appears they could have no sufficient Authority for publick Reformation without and against the Authority in being to pull down and set up as they have done and it will appear they could have no just Cause for so much as a Separation from the Communion of this Church §. IX Grounds laid for convincing them of Schism Now for making good the charge of Schisme against them we will premise some undeniable Truths which speak the Authority of Church-governours the obedience due thereunto the condition of Schism and the danger and guilt of it I. That the Church of Christ is a Society or Company under a Regiment Discipline Government and the Members constituting that Society are either Persons taught guided governed or Persons teaching guiding governing and this in order to preserve all in Unity and to advance every Member of this visible Society to an effectuall and reall participation of Grace and Union with Christ the Head and therefore and upon no lesse account is obedience due unto them Eph. 4. 11 12 13 16. and Heb. 13. 17. and he that will not hear the Church be as a Heathen and Publican Mat. 16. II. That every Nationall Church has power as to determine in matters of Faith according to Gods word so to determine in things indifferent Rites Ceremonies matters of order as in prudence it sees most fit for the better and more convenient performance of Gods worship or administration of Discipline and Government This is plain by the Apostle 1 Cor. 14. 26 40. The Rule above delivered speaks to this purpose That the Church propounding or determining matters of Faith or of the substance of Worship ought to manifest it out of Gods Word cannot doe it besides the same as the 20 Act of our Church hath it and we may expect such manifestation or proof before we yeild the absolute assent of belief unto any thing so propounded But in the Churches determination of things in themselves indifferent and enjoyning the observation of Rites and Ceremonies it is enough that the particular be not against Gods Word and he that will not yeild obedience to it is bound to shew it plainly contrary to the Word or else stands guilty of disobeying the known precepts of the Word which command obedience to Authority I will not be enough to say The Governours of the Church did not hold to their Rule for this Rite or Ceremony is not to edification is not decent it might be better otherwise For this is to set a mans owne judgement against that of the Church in matters of prudence a spice of that pride and self conceit which is the Mother of all disobedience Schism and though a private judgement might truly say some things might be better done in and about Gods Worship or Service yet unlesse such a one can say as truly those things are unlawfull to be done and that by direct warrant from Gods Word he ought not to disobey III. When the Apostle used an argument from Custome against certaine disorders We have no such Custome nor the Churches of God 1 Cor. 11. 16. he plainly shews what force the Customes of a Church so they be not against Gods Word have to binde the Members of that Church as from Introducing any New Custome without Authority so to observe such Customes as the Church hath and he that will not is reckoned by the Apostle there among the Contentious or disturbers of the peace of the Church for against such he urges that Much more are we to take notice of the strength of Universall Tradition the Custome and Practice of the whole Church in all Ages for of this we shall have occasion below against the Contentious IV. In the same Epistle for it is mainly spent upon this Argument he commends Charity as a Remedy against that Pride which upon conceit of Knowledge or Spiritual gifts cap. 12. pufft them up and made them swell one against another and despise one another the ready way to Division and breaking all asunder This Charity not that which does workes of mercy or relieves the poor as we see by ver. 3. cap. 13. but which bindes together the body of the Church Edifying it selfe in Love as Eph. 4. 16. Charity in opposition to Schism this I say he commends and by severall properties discribes It vanteth not is not puffed up ver. 4. not against Equals much lesse in setting our private judgement against our Governors It thinketh no evill ver. 5. It receives satisfaction easily from Equals interprets their Words and Actions to the best much more the commands and doings of our Governours Charity seeks not her owne endureth all things ver. 5 7. suffers much rather than come to open difference and contention with Equals so will peaceable Charity suffer much ere it come to a division from the Church much lesse will it seek that which is anothers that especially which belongs to the Governours their power meanes preferments Thus Schism takes beginning from Pride and self-conceit goes on by uncharitablenesse to enormous excesse of disobedience and injustice and renders all Knowledge Faith and other good workes for want of this Charity unprofitable nothing worth as the Apostle in that Chapter often tells us V. The Apostle when he set Titus over the Churches of Crete directs him in the use of his power as to this point of dealing with the Contentious Tit. 3. 10 11. A man that is an Heretick reject being self-condemned Every Schismatick is this Heretick for so the word Heresie and Heretick signifies and according to the use of it then implyed one that obstinately stood out against the Church or that lead any Sect after the strictest Sect or Heresie of the Pharisees Act 26. 5. after that which they call Heresie Act. 24. 14. a Factious company divided from the Church so they called or accounted of Christians and Gal. 5. 20. we have it reckoned among the workes of the Flesh Debates Contentions Heresie So here Heretick that leads a Faction a Sect or that wilfully followes or abets it A Man therefore that is a Heretick contentious disobedient to the Order and Authority of the Church reject for he is self-condemned having both passed the Sentence upon himself by professing against or dividing from the Church and also done execution like that of the Churches censure and excommunication upon himselfe by actuall separation or going out of the Church A fearfull condition Now the application of the Premises to the convincing
things are considerable in Liturgy Matter and Frame XVIII Lawfulnes and fulness of our Liturgy as to the matter For the Matter or things prayed for or spoken there we are assured they cannot shew any one particular to be contrary to sound doctrine or unfitting for Christian men to begg of God and to speake in the serving and Glorifying of him All suitable to the ends and purposes of the publick Assemblies and reason of publick Worship which will appeare if we consider the Frame which implies two things the Order in which it runs and the set Forms in which every thing is expressed As to the Order in which it is framed what could be more to the purpose of holy meetings and Assemblies Where Christians come together First to confesse their sins in the presence of God then to heare the promise of the Gospell to their comfort accordingly after some short exhortation Confession is made and then a generall Absolution pronounced to all that are truly penitent Again Christians come together to prayse God therefore Psalmes are read before and Hymnes used after each Chapter still concluding the Psalmes and Hymnes with the Doxology or giving Glory to the whole Trinity Father Son and Holy Ghost Furthermore They meet to shew themselves Christians and that they Worship God in Christ Not only by concluding all their Prayers in his name but also by expresse profession of the Christian Faith according to the Apostles and Nicene Creed to the actuall renouncing of Heresie against the Person of our Saviour Christ Christians also meet to give thanks for blessings they received and to beg what they need accordingly there are severall prayers and Supplications for the necessities of the Congregation with Intercessions for others So the Apostle enjoyns 1 Tim. 2. 1. Lastly They come together to hear and receive instruction for which the Word is both read and preached besides a continuall repeating of the ten Commandements with a suitable deprecation subjoyned to every Commandement What can be more full useful and comfortable The way of Worship which they that are gone from us use as it is defective in many of these as Absolution Hymnes profession of Faith repeating the Commandements of God so what they have of Confession Petition or Thanksgiving is reduced or shuffled up into one continuall Prayer which admit it be not defective in those three yet does it not in so convenient a way as the Church of Engl. does in distinct severall concise Formes For so it is more intelligible to ordinary capacities because delivering every part Confession Petition Thansgiving more distinctly also it is more for the holding up intention of the spirit which is more dulled with one long continued Prayer wherein those parts are confused than if it were broken into so many several Colects or Prayers I have heard ordinary people acknowledge it and shew themselves sensible of it complaining not onely of the defect of that Service for they observe they heare not the Lords Prayer Creed Ten Commandements as formerly but also of the confusednesse of such continued Prayer which they could not go along with were not edified by it whereas before they understood still what they were about and by reason of the short expressions of the Churches Prayers and the Responses the people were sometimes to make they remembred many things And much they have to answer for it who through â—… know not what pretence of the Spirit or spirituall gifts but indeed through self-conceit or some fleshly respects have drawn the people from that way of Worship which was more to Gods glory and their comfort and edification §. XIX Set Forms of publick Prayer But all those parts of publique Worship or Liturgy which I have instanced to shew the fulnesse of that which is used in this Church rre delivered in set Formes That they are afraid of lest they worship God with the inventions of Man But by this reason they should be afraid to pray their own way lest they worship God with their own invention or to pray with their approved Ministers lest they worship God with their inventions for the Form or Expression of a Prayer whether Set or Extemporary Conception is equally of mans Invention and if so surely it is better to worship God upon a Set premeditate and deliberate Invention than upon an extemporary one The truth is it is not for man to invent that which is of the Substance of Worship viz. the work act or Duty directed upon such a due Object for that is of Gods prescribing as Prayer but Authority may invent something for the better managing of the work in publique or for the more convenient performance of the Worship i. e. of the Act or Duty prescribed by God The Apostle bids it be done in order decently and to edification 1 Cor. 11. ult. That set Formers may be so we are assured by those which the Church alwayes had the Jewish Church had as see Numb. 6. 23. and elsewhere John Baptist taught his Disciples a Form of Prayer and so did our Saviour teach his Luke 11 1 2. The Practise of the whole Church has approved the use of Set Forms in publique and so does the judgement and practise of Reformed Churches abroad Nay but they will not be satisfied unlesse we shew it to be the practise of the Church in the Apostles time which they do not finde in Scripture Nay but they must according to the Rule above set not expect the Church should shew example in Scripture for every thing she Orders but they stand bound to shew it is against Gods Word if they will not yeild obedience that they may have that warrant against Authority We must obey God rather then Man And though we know not whether or what Forms they used in those first Times for all things they did are not recorded yet is it no marvel if they did not as then use Set Formes considering the condition of the Church small and unsetled by reason of Persecution or the quality of the Persons ministring in it few and of extraordinary perfections and gifts for the most part Whatever judgment these men have of Prayer in set Forms or low conceit of them that use them See we how Reason evinces the lawfulnesse and expediency of them in publique and therein commends the prudence of the Church in appointing them 1. As the matter or things prayed for and the intention of the spirit or affection with which they are prayed for is of the substance of Prayer so the utterance or words are but externall to it and therefore Prayer without words is Prayer truly Now let the matter of our Prayer be according to Gods will and the Spirit and affection suitable thereunto and accompanying our Petitions it is indifferent whether the expression be in our own words or borrowed whether in Forms before composed or upon the present conceived Let a man prepare his heart afore-hand suitable to the Forms and generall