A Compendious DISCOURSE UPON THE CASE As it stands between the Church of England and of Rome on the one hand and again between the same Church of England and those Congregations which have divided from it on the other hand TOGETHER WITH The Treatise of the Division of the English Church and the Romish upon the REFORMATION Enlarged with some Explicatory Additionalls By H. F. D.D. LONDON Printed by J. G. for R. Royston at the Anstel in Ivy-lane 1655. To the READER BE pleased to understand that for amending not a few faults escaped in the first Edition of the Treatise touching The Division of the English and Romish Church upon the Reformation the Printer intended a second In order to which the Corrections were sent up to him with some explicatory Additionalls but other more necessary imployments intervening caused him to lay it aside and when I thought he had forgotten it and was willing he should doe so he lets me know he had reprinted some sheets of it I did not like he should after almost two years suppression send it abroad with no more advantage it came therefore into my minde to draw up the Case into a more compendious and methodicall Discourse and to adde the other part of the Case as it stands betweene us and those that have divided from us still making references to the like points and passages as they lye scattered in the Two Treatises before printed This of the Division c. and that other of Certain considerations touching this Church What is here done is intended and accordingly contrived with such brevity and plainnesse as the Cause would well permit for satisfaction of those who not acquainted with large Controversies are ready to receive the instruction given them and being still in the Vnity and Communion of this Chu are willing to continue therein notwithstanding the Temptations on both sides or else following the seduction of the one side or the other Romish or Sectarian in the simplicity of their hearts are not unwilling to return upon discovery of the Error and danger of their Way Which that they may see I pray God in time to open their Eyes ERRATA PAge 15. l. 28. adde former p. 24. l. 11. after serving God adde Rom. 12. 1. p. 28. l. 15. for or Western r. and Western l. 25. after of which tima adde i. e. of the four first generall Councels p. 31. l. 20. for Christ alwayes r. and alwayes p. 45. l. 27. after yet adde they think p. 49. l. 13. for Act r. Article p. 54. l. 6. for of r. or p. 87. ult. for preserving r. preventing p. 111. 16. for understanding r. undervaluing p. 122. l. 25. for know r. knew p. 126. l. 11. for that may r. that they may p. 129. l. 25. for his r. their p. 136. l. 15. for the old Prophet r. old Prophets p. 144. for cares r. jarres A Compendious Discourse upon the case as it stands between the Church of England and of Rome on the one side And again between the same Church of England and those who have divided from it on the other §. I. The Church of England I Need not premise any thing for distinguishing the three Parties concerned in this case They are too much at odds and their differences too many and notorious yet lest there be a mistake in Names because all the Sects in this Nation call themselves Churches and Churches of England therefore by the Church of England is understood the Church of Christ in this Land established upon the Reformation holding out her Doctrine and Government in the 39. Articles her Liturgy and Publick Divine Service in the Book of Common-Prayer and all those are called Sectaries and are proved so to be who of what perswasion soever have departed from or refused to hold communion with this Church upon dislike of Doctrine Government Liturgy Rites and Ceremonies or any of these The Church of England standing thus between the Church of Rome on the one hand and the aforesaid Sects which have divided from it on the other hand is challenged and assaulted by both put now to defend it self against both Which brings to mind the Device of some Romanist who to make himself merry has pictured an English Protestant standing between a Papist and an Independent borrowing Arguments and Reasons from the One to oppose or answer the Other Against the Papists he must plead as do all Sectaries Invisibility of the Church Scripture alone Liberty of private judgment against other Sects he must help himself by urging as do the Papists the visible condition of the Church the Authority of it Catholick Tradition and Practice and the Succession of Bishops and Pastors Well the Romanists may thus seemingly please themselves but indeed This of all other Reformed Churches has been and is by reason of its most regular Reformation their great eye-sore and heart-sorrow And the English Protestant or obedient Son of the Church of England as he is well set between a Papist and Sectarie as between two Extremes so he onely is able to stand against the opposition or pretensions of both for if we examine the false Grounds and deceiving Principles of Both as to this point of the Constitution Government and Communion of the Church we shall clearly see the Truth lyes in the midst between both and the Church of ENGLAND holds and maintains it To give some Instances §. II. First instance in Holy and Catholick I. The Church of Christ according to the Article of our Beliefe is One Holy Catholick The Romanists run away with the name Catholick appropriating it to themselves and every Sect with the title Holy holding themselves the only Congregations of Saints And as the Romanists enforce the name Catholick to the prejudice of the Title Holy admitting no Church to be Catholick that will not defile it self with their errors and corruptions So Sectaries under pretence of advancing Holinesse and purity and of gathering a Holy Church and assembly of known Saints overthrow the Catholick and draw the Church of Christ into a corner confining it to their own Sect or perswasion Now see the Church of England in the midst which by a most regular and warrantable Reformation had respect to both and in relation to the title Holy provided for purity of Doctrine and worship so that there can be no just complaint of Errors retained and for purity of life by coercion of Ecclesiasticall censure so that no scandalous or notorious offender should be suffered So in relation to the title Catholick this Church did retain as for Belief so for practice whatever had that stamp of Consent of all Ages upon it not confining the Church of Christ within the bounds of her perswasion but leaving it stil Catholick and communicable to all such Christian Assemblies as doe not wilfully cut themselves off but are careful so far as they have means to hold the Vnity of faith with the bond of charity which is necessary
for preserving that one body which is the Church Eph. 4. 4. 13. 16. II. As for Catholick or Vniversal Practice or Tradition which stands in the consent of all the Churches in all Nations and Ages since the Apostles as Sectaries wave it altogether as wholly contrary to their Novelty so Papists pretend it onely reducing it into the testimony of their present Church and cannot truly give Catholick Tradition for any point of their faith and worship wherein they differ from us But the Church of England in the midst between both denying onely the Romish Tradition which brings not down any part of their Faith or Worship through all Ages from the Apostles admits of the true Catholick Tradition or Practice and yields due Authority to it the force of it resting upon common sense and reason which is in every man and which he must forsake that denies the Witnes of such Tradition it being not possible that all the Christian Churches which began in and about the Apostolical Times and so succeeded through all Nations and Ages should be either deceived in what they unanimously witnessed or agree all of them to deceive those that followed them Whereas the testimony of the Romish Church being but part of the Catholick and possibly over-ruled with some prevailing Faction cannot convince upon any such common notion of humane reason but must first prove it selfe to be the onely Church and infallible And seeing it is forced to seek such proofe by witnesse of Scripture they plainly run in a Circle from the testimony of their Church to the receiving or proving of Scripture to be the Word of God and back again from the Witnesse of Scripture to prove their Church But Catholick or Vniversal Tradition brings down Scripture to the Conviction of Heathens or Jews that will but use their common sense and reason that discovery which Scripture makes of it selfe by light from the innate qualities and internal Arguments relucent in it comes after and appeares to them onely that having entertained it upon the former Witnes of Catholicke Tradition are versed in it So by this Witnes of Catholick Practice in observing the Lords day Easter day Episcopal Government throughout the Church from the Apostles time we are assured that such passages of Scripture as concern any of these doe shew the Beginnings of the said Practices and the Church of England as it received at first and ever since observed the fore-mentioned particulars so it commands in generall due respect and adhaesion to that sense of Scripture which comes down by such universall consent III. Whereas the condition of the Church according to severall respects admits the distinction of Visible and Invisible the Romanists beare themselves too much upon the one extreme and the Sectaries upon the Other the first will have such a visible flourishing condition of it as is inconsistent with that state which the Church of Christ has and may fall into and prejudiciall as by them pretended to all just Reformation and profession of Truth which more neerly concerns the life and soul of the Church and the more invisible perfection of the members thereof And therefore they please themselves with the outward garb and face of their Church and will have it tryed by the conspicuous Eminency of it as Tr. 1 c. 12. rather than by truth and purity of doctrine Sectaries on the other extreme bear themselves too much upon the Invisible condition of the Church which stands in those inward qualifications of true faith and sanctification requisite to make a true and lively member of Christs mystical Body so that in the pursuit thereof and in pretence of gathering Churches consisting of such members onely they dissipate the visible Church of Christ and dissolve the Government he has setled in it But every true English Protestant acknowledges the Church of Christ is a visible society of Believers or of Professors of the Christian Faith of whom some are effectually called true and lively members but that is invisible others not yet advanced beyond the externall calling or profession a society I say of such Professors under such a Regiment or Government left by Christ and his Apostles and left to this purpose to keep all in unity and to advance those that are admitted in the visible Church to the meanes of Salvation unto a reall and effectuall participation of Grace and Union with Christ as lively Members of his body Eph. c. 4. 11 12 13. 16. And therefore all Christians are bound to yeeld obedience to the lawfull Pastors and Governors of that Visible Church whereof they are Members All this we professe in that Article of our Creed touching the Church for albeit that invisible condition of true Faith and Sanctity be the highest concernment and qualification of a Member of Christs Church and the attaining to that condition be the hope and aime of every good Christian in the Visible Church and therefore the chiefest thing in the profession of that Article viz. a Communion of such true Believers Saints and Members of Christ yet because the administrations of the visible Church tend necessarily unto that end and he that cuts himself off from the communion of the visible Church bereaves himself necessarily of the means to be advanced to that invisible condition therefore he that professeth this Article sayes he believes Christ alwayes has his visible Church which may be found in which such Meanes and Administrations may be had and that he yields obedience to the Pastors and Governors set in it to that end and purpose IV. As the Romanists pretend to an infallible assistance of Gods Spirit bound to St. Peters Chair so have Sectaries their confidence of the speciall guidance of the same Spirit And if we set the vanity of the one against the other we may find as much semblance of Reason from those places of Scripture which Sectaries alledge for every true Believer so inspired and directed as from those places the Romanists alledge for the Papal Infallibility of which Tr. 1. c. 27. Both these pretences are the very bane of the Unity of the Church Romish Infallibility rendring that Church incorrigible and setting it beyond all bounds of accord with other Christians that desiring Reformation will not be satisfied or put off with that pretended priviledge and the pretence of Sectaries rendring Pastors and Teachers in the Church uselesse or at least weakning the obedience due to them puts it into the power of every one that will fancy himselfe a true Believer and guided by such assistance to be a Reformer and to break the Church in pieces In the Church of England no such pretence either of Infallibility in the Governours or of Private Judgment in any against their Governours but such Authority of Governours and Pastors lawfully constituted as is beyond Appeal save to a Generall Council sitting and competent to determine and define in all Causes and to stop the mouth of the gainsayer and bind
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
their or the like Principles may in time consider it and not think it enough to say the Lord be glorified because they prosper and are become rich but rather enquire whether that they have done be as to their private advantage and gain so to the behoofe of Gods Church and the advancement of true Religion and whether the Lord to whom they have so oft appealed by their Fasts and Thanksgivings can indeed own their doings as making for his glory certainly the Lord must deny himself which he will not do if he own Injustice Schisme and Sacriledge Hee forbeares a while and keepes silence for Causes best known to himself and men prospering by those sins think he is such a one as themselves approving their doings but he will reprove them and set before them what they have done He will appeare and they shall be ashamed If such considerations as these prevaile not with them that doe gain by the formentioned sins yet let the word of exhortation take hold upon you all you that have followed the Schism in the simplicity of your hearts not engaged by any design of gain or self-interest but only deceived with the pretence of Purity in Gods worship and of strictnesse of life Doe not make your selves guilty of other mens sins sins that cannot stand with Righteousnesse or that Charity which the Apostle requires so strictly 1 Cor. 13. without which all your other supposed Purity Faith or Knowledge is nothing will stand you in no stead Consider sadly how those you follow have led you from the Unity of this your Nationall Church and thereby from the profession of Catholick Primitive Truth from Obedienee to your lawfull Governors and Guides who bore the same Office taught the same Doctrine held the same way of publick Worship as did those martyrd Bishops in Primitive Times as did also those other in Queene Marie's dayes How I say they have led you from this Catholique Communion into a way of which whether Classicall or Congregationall we see the late and irregular beginning it being but the product of some tumultuary Reformations made in France Geneva Holland or Scotland and by those that would be contentious here imitated and violently attempted to the disturbance of this Church not without the down-right guilt of Schism and Sacriledge Consider it sadly and do as those Confessors did who being led away by the Novation Schismaticks under like pretence of purity and strictness as soon as they perceived their error confessed it and returned to the Unity of the Catholick Church as St. Cyprian often relates and propounds it as an example and motive for Unity Do you so and then may you obteine what you pretend was your aim and desire Purity and righteousnesse indeed which you cannot in the way of Schisme by reason it holds not a perfect Rule of Righteousness but such as is strict in denying small things and flying appearances of Evill but large in admitting great Offences teaching to straine at Gnats and swallow Camells to scruple at a Rite and Ceremony but makes no bones of Disobedience Schisme Sacriledge and so necessarily leaves your Consciences while ye are in that Communion defiled with your partaking in such sinnes But return into the Unity of this Church and shew your Communion with it in the publique worship of God Liturgy and Sacrament then may you perfect Holinsse in the feare of God and with good Conscience peforme all the parts of Purity and Righteousnesse And do it in Gods name according to all the Duties he requires of you and according to all the opportnuities he puts into your hands So will your Purity and Righteousnesse exceed that of the Pharisees and as many as walk after this Rule Peace be on them and Mercy and on the Israel of God Amen The End It holds the truth between Romanists and Sectaries In Catholick Practice and Tradition In the visible and invisible condition of the Church The Article touching the Church In the Papal Infallibility and private judgment In the due subordination of Pastors and Governors National-Church Reformation Publick or Private Actual Non-communion Schisme Difference of it in regard of the parties between which Difference in degrees of it Iust cause for Reformation Trial of a Church as to a safe communion with it A necessary Rule Such authority in the nationall Ch of Engl. VVhat makes a Church Christian Orthodox Protestant and reformed we have not cast off the Faith received Bishop of Rome his pretence to universall jurisdiction Impossible to make it good His special pretence to jurisdiction over this Chur Conclusion of the whole case as it stands with the Roman Church Difference 'twixt just and distempered Reformations 1. Church Government 2. Church Authority in making Decrees Orders 3. Force of Church-Custome 4. Vnion of charity 5. Admonition and rejection of Hereticks and Schismaticks Application of the Premises VVant of Purity Ancient Schismaticks had like pretence of purity VVhat is meant by a Bishop Force of universall practise or Catholick Tradition Presbytery Elders and Bishops Of the first Elders set in the Church by the Apostles No example or precept in Scripture for the Adversaries pretension The alteration of Church-government from Presbyterian to Episcopall not imaginable Of other reformed Churches which have not Bishops Our Liturgy how agreeing with the Mass-book Lawfulnesse of set Formes Expediency of set Forms in publick Expediency of Set Formes in publique Spirituall gifts to be used but with submission to the Chur Lords Prayer undervalued neglected Not burthensome or superstitious Vse of Ceremonies significant Standing up at Creed Ring in Marriage Cross in Baptisme Kneeling at the Sacrament Bowing at the name Circumstantialls of VVorship Objective terminations of VVorship and Circumstantiall Instances Confusion the Issue of Error having passed due bounds Confusion levelling upon levelling Self-Condemnation of the Pharisees How it concernes these days Gods Iudgements on Schism and Sacriledge VVhy God suffers Error so much to prevaile against Truth Confusion of boundless Error Punished often with its owne pretences Exhort to all that truly desire Purity which cannot be had truly in the state of Schisme
prevailed as Tr. 1. c. 1. Secondly It is a Truth that the Saxons or English whatever preparation they had to it by the Vicinity and Acquaintance of the British Christians did indeed receive the Christian Faith from Rome through the godly care of Gregory the first then Bishop and the Ministry of Austin and others whom he sent to preach it here But then the untruth which they suppose and usually impose upon the unwary is palpable viz. That the Doctrine of the Church of Rome as to Faith and Worship is the same it was in Gregorie's time and that we by Reformation have cast off the Faith we received For first as to the maine and fundamentall Faith that makes a man or Church Christian no question but Austin and those that were sent preached that they baptized into which is the very same that we do still Then as for the matters of Faith and Worship which they and we differ in the Novelty is clear neither can they demonstrate that any point we cast off was a doctrine of Faith in S. Gregory's time Some things I confesse of misbelief and practise were then crept in and gathering strength but it is observable that in all their allegations of Fathers for the points we differ in their owne Gregory comes rarely in indeed that Purgatory was his opinion they have expresse proof not that it was an article of Faith in that Church On the contrary it is plaine that Communion in both kindes was the doctrine and practise of the Church in his time as it had been alwaies before that Image-worship is declared against in his answer to the Bishop of Marsellis the Title also and Jurisdiction of Vniversall Bishop which immediately concernes the Cause in hand is declared against in his contestation with John of Constantinople who affected it In a word had the Church of Rome continued the same for Faith and Worship as it was in Gregory's time and the Bishop of Rome taken no more to himself than the said Gregory did certainly it would not have come to a division neither would there have been cause for it §. VII Deniall of Obedience to Papall jurisdiction makes not Schismaticall Thirdly it is a Truth that the English Church still generally taken before Reformation acknowledged the Jurisdiction of that See but the Inference they make therefore it is Schismaticall in casting off or denying to yeild obedience thereunto is invalid for it supposes this untruth that we owed it of duty upon special relation viz. our conversion or receiving the Faith by the Ministers of that See To answer I. It seemes the Bishop of Rome makes his claim to England upon a double Title One of Vniversall Pastorship which extends to all Churches of what Plantation soever the Other of Conversion or Plantation which reaches to England and some other Nations and it seemes when these Titles are divided the first prevailes and swallowes up the other and so brings under his Jurisdiction all the Churches which other Apostles besides Peter and their Successors planted Whereupon it followes that the other Apostles shall not leave the like Title of Jurisdiction to those which succeeded them in the Churches they planted unlesse dependantly on Rome also that the other Apostles laboured dependently on Peter and as his Ministers and Commissioners plaated Churches for him to rule over as supreme general Pastor when as it is evident they were sent immediately by Christ with equall commission to plant Churches in all the world God teach all Nations Mat. 28. and As my Father sent me so I send you John 20. Therefore Peter and Paul when they made that agreement Gal. 2. departed to the work upon equal termes To establish this first and transcendent Title of Universal Jurisdiction they are bound to make good these several untruths That it was so with Peter in respect of the other Apostles That it is so with the Successors of Peter in respect of Those which succeeded the other Apostles in the Churches by them planted That the Power and Priviledge pretended to be in Peter was derived upon his Successors Lastly that it is derived onely upon the Bishops of Rome not of Antioch or elsewhere All these they are bound to make good yea and seeing all their Romish faith resting upon the pretended Priviledges of that Church is founded upon these false Supposals they are bound to make all good by apparent Scripture for they grant that the prime points of Faith necessary for all to believe as this is according to their doctrine are clearly conteined in Scripture But to shew this point of the Priviledges of that Church Infallibility and Vniversall Jurisdiction so conteined is impossible for them to do for when in this vast Controversie they leave nothing untoucht in Scripture or Fathers which may be drawn to make any seeming appearance for such priviledges they doe but give us words nothing of force to prove the thing indeed Some passages to this purpose in Tr. 1. c. 27. and in cap. 28. 30. II. As to his second Title from Plantation of the Church here We doe not find that the Converting of any Nation to the Faith gave a Title of Jurisdiction to that Church from whence that Nation received the Faith for we doe not see it was held for any Rule in the distribution of Provinces and the limiting or extending the bounds of Ecclesiastical Jurisdiction We doe not find that the ancient Councils which provided therein had any respect to such Title but to the constitution of the Empire rather and the Provinces thereof and that the alteration which has been anywhere since made in the bounds of National Jurisdiction followed the division of Kingdomes into which the Empire was broken which appears in the severall Councils of Toledo above mentioned under their severall Kings without dependance on Rome And if we look into the Saxon Church and Councils gathered and published by the industry of Sir Hen Spelman it will appear that all the Application made unto or intercourse had with Rome did not speak a due subjection but at most a voluntary adhaesion not acknowledgment of that Jurisdiction but of their fair respect such as any Church ought to have to that Church from which it received the faith so long as that Church continues safely in the faith it propagated and so in a condition of giving advise and direction to and of receiving due respect and complyance from those among whom it planted the faith But as Errors prevailed in that Church of Rome so in this and among the rest that usurped Jurisdiction Pope Hildebrand or Gregory the 7. about 400. years after Gregory the first did lay on that yoak and began to bring the necks of Kings and Princes under it too and still by their power does the Bishop of Rome hold his jurisdiction over the Churches within their Dominions as Spain France c. But such Princes as came to understand their owne right not onely
those who are against Set Forms see great reason against that too thinking it fit as indeed it is that none should use their gifts publiquely but such as are called allowed and ordained to it by the Church and if so then also should they think it sit that those who are so allowed as publique Ministers in the Congregation should use their gifts so and in such a way as the same Church sees sit and allowes for if these will plead liberty of using their spirituall Gifts against the Constitution of the Church and that by this 14. chapter to the Corinthians then may the other with as good Reason plead Liberty for all gifted men for all that had such gifts as here the Apostle speaks of and seeks to order might have their turn of speaking and using them But they are both out of the way and inconsequent in their reasoning from this Chapter not distinguishing Times and Gifts nor acknowledging duly the Authority of the Church and therefore under pretence of such Gifts pleading for Liberty of using them that is as it often proves of venting what they please in the Congregation whereas they ought in all humility to expect the Churches approbation of their Gifts and then know they must use them with submission still to the Church in such a way as is thought most fit for preventing the above-mentioned inconveniences for preserving Order and Vnity in the Church for setting forth an Vniformity in Gods Worship and upon all these respects for edification of the people Calvin no friend to Popery or sloathfulnesse in Ministers but a person furnished with as great gifts as any of our Pleaders for this Liberty can pretend to is said to have often wished that all the Churches had one and the same Form of publique Service or Liturgy and that upon these Reasons The holding of Unity in the Church and the excluding of Novelty Faction and boasting of Gifts But see whether this Pride of spirit and self conceit for I can call it no otherwise when once it sets it self against the Churches constitution without expresse Scripture has proceeded in some from a despising of the Churches Prayers to an understanding of the Lords Prayer because a Set form and to a neglecting the use of it altogether as far below them then to a conceiting of themselves to be above prayer it self as needing not to pray at all Such I have met with miserably cutting themselves off not onely from the comfort of the prayers of Christs Church on Earth but from the benefit of his intercession in Heaven and evacuating as to themselves the eternal Priesthood of Christ for if they need not pray they need not confesse nor ask forgivenesse nor beg Grace or any spirituall help and so need not the Intercession of Christ for obteining such mercies for his being our Advocate 1 Joh. 2. 1. supposeth our Confession of sin required c. 1. v. 9. and his being our High Priest inferrs our coming to the Throne of Grace Heb. 4. 16. or our coming to God by him Hebr. 7. 25. And as for those that so much prize the prayers of their owne conception to an undervaluing of that which the Lord framed and taught us let them consider how little they deserve his Intercession when they come by him to put up their owne prayers despising or wilfully neglecting his But we knowing the perfection of that prayer which conteins all things fitting to be asked doe often use it in the publick prayers of the Church and alwayes with our own that if any thing needfull be through our imperfection Omitted in our own it may be supplyed in the use of that and knowing that Christ is ready to hear receive the requests of every humble spirit which is carefull to doe and make use of what he has taught us We therefore delight to expresse or to sum up our desires often in his form of words for as Saint Cyprian in his exposition of the Lords Prayer tels us Christ when we beg his intercession using that prayer will acknowledge his own Words will remember the prayer he taught us Thus much of set Forms and Prayers of the Church §. XX Exception against Rites and Ceremonies They farther pretend they cannot hold Communion in the publick Worship of God according to the way and form of the Church of England by Reason of Rites and Ceremonies used therein Here they are chiefly offended at the Habit of the Minister standing up at Creed and Gospel Ring in Marriage Cross in Baptism Kneeling at the Lords Supper Bowing at the Name of Jesus And the reason of their offence is because they take them to be Burthensome and therefore against Christian Liberty yea Superstitious and therefore against purity of Worship For the first Where Ceremonies are burthensome for Number it is a fault in that Church and cause of offence and complaint but not of separation or breaking Communion St. Augustine in his Epist to Januar took notice of the encrease of Ceremonies then and in part complained they began to be burthensome in the Church of Rome the number was excessive before Reformation and gave just Cause to complain of the burthensom observance of them but that was not any Cause of dividing Communion had they not beene many of them burthensome for Weight as well as for Number and insupportable by reason of apparent superstition Now the Ceremonies and Rites reteined in this Church were few for number and eased of that weight or superstition that was in any of them The truth is if the Pretenders of Liberty of Conscience do therefore quarrel at our Rites and Ceremonies as contrary to Christian Liberty because appointed and enjoyned by the Church they do daily shew they use that Liberty as a Cloak for their unruly and contentious Spirits that cannot abide the commands of Authority but would do every thing according to their own devising and will when they have power impose severely Orders and Constitutions of their own for so they do where they can erect their new Communions imposing Conditions of admittance into and of Continuance in that Communion such as they think good but such as Christ or his Apostles never required such as the Catholique Church never knew as for example their Triall by Lay-Elders and denial of Communion or Church-fellowship yea of the Sacrament of Christs Body and Blood to him that will not undergo that Triall or is not approved by it according to those rules they please to use but is found unanswerable to that measure of knowledge or gifts which they expect of which and other devices of theirs we may say as the Apostle did 1 Cor. 11. 17. We have no such Custome nor the Churches of God But in the Rites and Ceremonies of the Church of England they finde Superstition and why because such Rites and Ceremonies were derived from and abused in Popery unto Superstition They were used indeed in the Church of Rome and abused too