them to examine the purity of their Religion by the Apostles trial of it Jam. 1. ult. who thought good to omit the mention of these exercises because of the Pharisees seeking the esteem of holinesse by such performances because of Christians then as now in our Times resting too much on a fansy of their faith performance of such Exercises without works and deeds answerable And therefore the Apostle described pure Religion by such duties of Charity absteining from all spots of the world or works of the Flesh as make better proof of the sincerity of Religion If the making of Fatherlesse and Widdowes the turning men out of their Estates the invading of other mens Rights had by the Apostle been made the trial of pure Religion then might the Contentious of our dayes have pretended to Purity and Religion and have blessed the Lord that they were become rich though with the spoiling of others as they did Zech. 11. 5. but if Charity and denying of worldlinesse and lusts be the marks then let them try whether their way of Religion bring forth such fruits or be in a capacity to do it When the Romanists alledge the many pious and charitable works as building of Churches Colledges Hospitals Schools and the applying maintenance thereunto done by men in their Religion our pretenders to Purity will be ready to say it was the Doctrine of Merit that did it not reflecting upon themselves to consider what kind of Doctrine theirs is which pulls downe the Monuments of Piety and Charity and converts the publique to private use But when we shew that since the Reformation which cast out Popish merit as many good works for the computation has been made done in the like kinde as have been done in any one Age before we shew the fruits of our Religion and challenge theirs which onely can shew for their way and doctrines tend to no other issue a distempered zeal in destroying much of that which before was raised to pious uses and a self-seeking in the enriching themselves by the spoiles Swearing and drunkennesse the usuall and noted spots of the World are as it is fit very much declined in their way of purity but the Pharisee could say more he was no Extortioner no Adulterer and Saint James implied many other spots of the World which pure Religion must keep a man from and S. John 1. Ep. c. 2. 16. reducing the things of the world to three heads makes two of them the lust of the Eye and pride of Life and therefore tells us that Coveting Injustice Sacriledge and the Pride of life that either causes them or is maintained by them are the Exorbitant Iniquities of the world and therefore Spots which by S. James his rule will not consist with pure Religion I have been the longer upon this Argument because there is scarce any other thing by which the Devil hath gained more or the Church lost more than by this pretence of Purity the common plea of all Sects in all Times Now as to their Reply above that they could not have those duties of exercises of hearing praying in publique purely administred satisfaction will be given below when we come to consider of the offence they take at the Liturgy forms of publique Service Rites and Ceremonies used in and about Gods worship in this Church But first of their Exceptions against the Government it selfe for we charge them of separating or withdrawing their Obedience from their lawfull Pastors and Governours Such as Bishops were in this and in all the Catholique Church in all Ages XI Their Plea against the Government of this Chu. They plead it is no lawfull government of the Church but to be cast out as Antichristian This last contentious age has called the office of a Bishop into question and made a vast controversy of it I will not follow it at stretch but onely observe such grounds as Truth and Peace seems mainly to rest on and which every ordinary capacity may understand and receive satisfaction so far as to keep himself in the unity of the Church It is fitting therefore in the first place to remove the prejudice under which the Adversaries usually represent Bishops to vulgar eyes as men swell'd with their titles of Honour large Revenues attendance of Chancellors Commissaries Officials Lording it over the flock not feeding it Why persons Ecclesiasticall should be thought uncapable of the Honour or unfit for the means which the piety of former times has applyed unto them out of a religious respect I know no cause besides the ingratitude and sacrilegious disposition of this latter Age But to wave these Additionals as external to the very office of a Bishop and to passe by Abuses that might be in government through the iniquity of Persons and corrupter Times all which are capable of Reformation by due Authority that which is concerned in this Controversy is the Function and very office of a Bishop By the office be the times what they will he is set in the Church as a chiefe or more generall Pastor within such precincts or compasse commonly called a Diocesse having inspection and superintendency in which stands his Prelacy over particular Pastors and Flocks providing or ordaining such Pastors as need requires and doing all this with the advice and assistance of his Presbyters or some of the inferiour Pastors anciently called Presbyteri civitatis and they nothing without him Such an office will appeare to be conformable as to the perpetuall practise of the Catholick Church so to the Word of God and most agreeable to the reason of Church-government as to the preserving of Unity and keeping out Schisme the main concernments of the Church and therefore they must appeare also highly guilty of Sacriledge and Schisme that not onely deny obedience to the established Authority of this Office but have endeavoured to subvert the very Function it self §. XIII Episcopall Government is by universall Practise of the Chu First the practise of the whole Church in all Ages is against them Into this Island the Christian faith was received if not in the Apostles times as some think yet in the next age at farthest as all do acknowledge and with that faith the government by Bishops was received and ever since continued neither did the Catholique Church ever know any other Government till the last hundred yeares So the force of the Apostles argument 1 Cor. 11. 16. falls upon the Contentious of this Age and explodes their new way of ordaining Pastors and ruling their Churches without Bishops The Churches of God never had any such Custome yea in some Councils they declared against it upon occasion given by the presumption of some Presbyters that took upon them to ordaine as in the Case of Ischyras and some others ordained by one Coluthus who carried himselfe as a Bishop but was found to be none in Athanas Epist. certainly the lawfull Customes of any Nationall Church are by the Apostles reason binding to
in the Church For our Saviour left his Apostles with full power extraordinary and ordinary for the planting and propagating his Church through the World The ordinary power they were to leave unto others after them for continuing of his Church to the Worlds end viz the power of Reconciliation in the Ministry of the Word Sacraments the power of ordaining and sending others and the power of jurisdicton and government How and into what hands they communicated these severall powers That 's the question Some of the Ancients apprehend it thus That they committed the whole power to those first Elders they placed in every City where the Church was planted so that those first Elders were properly Bishops having power to ordain other Ministers and Labourers as the encrease or extent of the Church required Other Fathers or ancient Writers seem to apprehend those first Elders to be meer Presbyters to whom the whole power was not committed but that afterwards upon the encrease of the Church other speciall Men were intrusted with it to ordain others as need required and as Generall Pastors to rule and over-see the whole Church with all the particular Congregations and Presbyters or inferiour Pastors belonging to it Either way is sufficient for establishing the Episcopall power and government and the Adversaries thereof as they cannot disprove it if we say those first Elders were Bishops properly so neither will they gain any thing if we grant them in courtesy thus much that the first Elders were meer Presbyters For see briefly what they can say against the first or draw from the second Against the first they usually say 1. If those Bishops at Philippi were so properly then were there more than one Bishop in one City or Church Answ This indeed was absurd and inconvenient and never suffered in the Church inlarged and established but in the Church Nascent or beginning it might be very reasonable by way of provision for the future enlargement establishment of that Church So we find 12. Apostles left in the Church of Jerusalem by our Saviour in order to their propagating and governing the Church through the whole World And so in some great Cities where and from which the Gospel might suddenly spread it self the Apostles might provisionally leave more than One Elder vested with power for the supply of the Church enlarged Secondly If the Elders or Bishops mentioned in those places were Bishops properly vested with such power then would the Apostle also have remembred the other sort of Elders between them and Deacons Answ But what if there were not yet in that Church Elders or Presbyters of the second sort For no Church at first was full Or if there were such in that Church why might he not salute both sorts under that general name Bishop Thirdly But then the Apostle did not distinctly set down the Office of the one or the other for having set down the office of a Bishop he presently goes to the Deacon 1 Tim. 3. Tit. 1. 5. Answ It was not the Apostles purpose in those places distinctly to set down the Office of Elders nor of Deacons but the general qualification of the Persons to be admitted to those Offices We may ask of them Where has the Apostle distinctly set down or described the Office of a Lady-Elder They are fain to force it out of one word Ruling 1 Tim. 4. 17. which belongs to the Preaching Elders as they well acknowledge In the places above mentioned the Apostle gives as I said qualifications fitting the Persons of both sorts of Elders that then were or should be in the Church for the duties there hinted teaching ruling do belong to both sorts of Elders but with Subordination of the one to the other And if they will have the word rule 1 Tim. 4. 17. insinuate a distinct Office of Elders from the preaching Elders without any intimation of such an Office anywhere else in Scripture why might not we say with more reason that the same word in the forementioned place 1 Tim. 3. 5. belongs to Bishops of both sorts according to their order and station to rule or take care of the Church of God Especially seeing we shew elsewhere in the same Epistle such a Prelacy or supereminent power of rule given to Timothy distinctly from other Elders as Lay hands suddenly on no man Rebuke not an Elder receive no accusation against an Elder c. cap. 5. v. 19. 22. Like speciall power given to Titus as we see in that Epistle besides all the acts of ordinary power exercised by the Apostles and not communicated in general to Presbyters And so the exhortation of the Apostle Acts 20. 28. might generally fit both sorts of Elders or Bishops supposing those of the inferiour rank present there that they should all of them feed the Flock according to their several stations and in that subordination of Rule which was in the Church But if we grant them that those Elders or Bishops in the above cited places were not Bishops properly but ordinary presbyters What can they draw from thence advantagious either to the Classicall or Congregational pretension when as there is no instance in all Scripture of the Power vested in a Classis or consistory of Presbyters or in every particular Congregation but on the contrary where ever there is mention of the exercising of the power for ordination by laying on hands or for Jurisdiction in rebuking or receiving accusation against an Elder in rejecting Heretiks or the like we find it always done by the Apostles or speciall men appointed thereunto as Timothy Titus Nor is it to any purpose to reply as they doe These were extraordinary men Apostles or Evangelists and so exercised that power as such For albeit in the office of Apostle and Evangelist there was something extraordinary and supposing Timothy Titus may passe under the Title of Evangelists yet the power of ordination and Jurisdiction was ordinary and to continue in the Church and to be communicated unto others as was most convenient What help therefore can the Adversaries have in the Apostles and Evangelists being extraordinary persons unlesse they can shew the power did ordinarily belong to and was exercised by the company of Presbyters or else demonstrate it was left in their hands by expresse and peremptory order from the Apostles So that here they would be non-suited laying their plea only by Scripture against Universall Tradition and practice of the Church for the Scripture story goes not downe to the departure of the Apostles Now after they were gone off it clearly appeared by the practice of the whole Church in what hands the chief power and Government was left viz. not to Presbyters in common but in speciall hands according to the instances and examples of the exercising that power in the Apostles Time The Ancient Records also which continue the Church story from that Time give us the succession of Bishops from the Apostles in the more eminent
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
under Ecclesiasticall Censures The ancient Church pretended to no more had no other way or means of preserving Unity as said Treat 1. c. 13. When we ask of Those that dissent from this Church in following their own sense or interpretation of Scripture Who shall judge The Papists think we then come into their Road and oppose their Plea to our Sectaries But we are still in the midst between them Not establishing a Papal Infallible Judge nor allowing Private Judgment to stand against the Publick Not calling them to be tryed at Rome as if that Church should judge for all but to submit to the Publick Judgment of this National Church of which they were Members and in which there is such power as is said of judging for others and of censuring or binding the obstinate Gainsayers as Treat 2. c. 1. nu 36. If it be objected There was such Authority in the Governours of this Church before Reformation how then could Private Judgement take place against them to introduce the Reformation We answer It is possible there may be cause of dissenting from the chiefe Governours of the Church and that Reformation may take its first rise from Private Judgement as Tr. 1. c. 9. but then to be managed with all peaceable moderation and subjection as is there shewn and more largely Tr. 2. c. 1. Now whether our Reformation took rise from some private judgement intimated to them in Authority or from the immediate inclination and judgment of those that had the Authority it is not materiall seeing all was carryed peaceably and the work done not against but by those that were the chiefe Governours in the Church V. As for that due Subordination of Pastors and Governours in the Church seen and set forth in the true ancient Episcopal Government it is wronged on both sides The first invasion was made upon it by Papal usurpation under the title of Vniversal Bishop or Pastor which in the judgement of Gregory the first is to make him in effect the onely Bishop and all others but his Ministers as the same Gregory declared against John of Constantinople affecting that Title and cleared himselfe and his Predecessors from assuming it to themselves But it was not long ere his Successors challenged and obtained it and ever since have used it to the vassalage of Christian Bishops where they will suffer themselves to be so abused On the other side every Sect risen in these dayes has lift up a hand to pull down that office and power making spoil of the Means and Maintenance thereunto belonging The Church of England in her Reformation did according to the Universall Practice of the Church retain the Episcopal Government vindicating it from Papal Usurpation and is now put to defend it against the invasion of all other Sects which therefore stand convinced of down-right Schisme as will appear below I have the longer stayed upon these Instances because they doe much tend to the clearing of the businesse in hand Now more particularly to the Case which is thus in generall resolved §. III. Resolution of the case The true Protestant Church of ENGLAND is unjustly charged with Schisme by the ROMAN for that Division which followed between them upon the Reformation But does justly charge all other Sects with Schisme which have divided from it since that Reformation There are three words to speak of here by way of Explication 1. National Church for we have often spoken in the Treatises and still shall speak of the Church of England as of a Nationall Church That therefore is to be accounted a Nationall Church which has in it the whole subordination of Church governments as the third Councel of Carth. Can. 2. Provinciae quae primas sedes habent viz. One Primate with severall Bishops Priests and Deacons Whether the extent of it be bounded with the Limits of the Nation or according to the Precincts appointed by the Ancient Councils or the Supreme Civil Power Every Congregation nay every House may bear the name of a Church the Church in their hâ—use Rom. 16. 5. but as part onely of and in subordination to the National Church So the Churches of Ephesus Rome Corinth upon the first planting of Christianity in these Cities began in a singular Congregation but being inlarged to a due fulnesse had every of them the exercise or practise of that whole subordination of power and Government II. For the word Reformation We must distinguish between that which is Publick or Nationall the reformation of a whole Church in forbidding and casting out errors or Corruptions in beliefe or practice and that which is Private or particular the Reformation of a mans self in not admitting or ceasing to professe Errors prevailing or imposed by the Church of which he is a Member or in which he was baptized and Educated upon which Reforming of himselfe may follow a dividing from that Church by Excommunication or at least by Non-communion III. Touching the words Schisme or dividing of Communion we must distinguish Actual non-communion or want of Actual Communion with a Church from Schisme or the guilt of Schisme The first which is want of Actual communion may happen between two Nationall Churches disagreeing in some practises and that disagreement followed with too much heat as Tr. 1. c. 17 18. and sometimes between a Church and particular Members of it through mis-informations passion exasperations But Schisme is a wilfull i.e. voluntary causles dividing or separating from those we ought to hold Communion with And as before said of Non-communion so observe that the guilt of Schisme may fall either upon a Nationall Church causlesly dividing from or refusing to hold communion with other Churches or else upon the Members and parts of a National Church withdrawing their obedience from their lawfull Pastors or Governours and dividing from them and the Congregations under them setting up a distinct communion or joyning themselves to any such elsewhere set up The case between the Churches of England and of Rome stands according to the first consideration of Schisme as it falls between two Nationall Churches and if the division which followed upon the Reformation must be call'd Schism we shall see in examining the cause of our Reformation that the guilt of it falls on them not us But the case between the Church of England and other Sects which have divided from it stands according to the second consideration of Schism between a Nationall Church and the Members thereof Which dividing from it stand guilty of the highest degree of disobedience unto their Governours and the highest breach of Charity both towards their Governours and also all the people of God continuing in obedience to and Communion with them Lastly there are degrees in the height and guilt of Schism A Schism by a bare recess from the Communion of an established Church setting up a distinct Communion from it but leaving it in its own condition and establishment
onely in matters of Discipline but Doctrine also as that of Arles for rebaptizing them which came from Hereticks denying the Trinity can. 8. The Melivetan Council determined against the Pelagean Heresie The third Council of Toledo gathered for extinguishing the Reliques of that Heresie which had long infected the Gothick Nation and hindered the meeting and benefit of such Councils as King Riccared who called that nationall Synod complaines in his speech to the Bishops then assembled Againe these Councils were gathered and held and did conclude independently on Rome or without acknowledgement of any such Jurisdiction as was after challenged by the Bishop of Rome Faire respect indeed was had to that Bishop in a fraternall way of Communion and sometimes of communicating to him what they had done and concluded as that first Council of Arles Fratri Sylvestro and charitativè significamus In the third Council of Carthage Can. 47. for reading nothing in the Church but Canonicall Scripture it is added Hoc innotescat fratri con-sacerdoti Bonifacio I suppose they mean Boniface Bishop of Rome vel aliis earum partium Episcopis to the end this Canon might be received and practised in those parts But presently after in the fourth Council in which S. Augustine was when the Liberty of their Church seemed to be infringed through a kinde of Jurisdiction challenged by the same Boniface in the point of Appeals they utterly rejected his Plea which he made by the generall Council of Nice but could not prove it So he that looks into the severall Councils of Toledo will finde no signification of a dependance on Rome but great acknowledgement of the religious care of their severall Kings by whose permission they assembled The Church of England therefore being such a Nationall Church and having like power might lawfully reform it self without asking the Bishop of Rome any leave or without staying for a free generall Councill for albeit such a Councill was in agitation yet could not be expected either a generall one because of the Division of the East or Westerne Churches or a free one because of the Popes exorbitant power as Tr. 1. cap. 4. And as it might so it did justly reforme casting off in the first place that Papall usurpation which hindered all Reformation but desining nothing against the definitions of known and approved Generall Councils within the compasse of which time Cardinall Perroun thinks it reasonable the triall of a Church be restreined as Tr. 1. c. ult unlesse some will quarrel at something of Discipline not retained in our church according to the ancient constitutions which being a matter of prudentiall Provision admits variation according to the Exigence of the Times Also it is cleare that Nationall Synods have not held themselves alwayes bound to all things determined formerly in that kinde but have put the receptions of such Canons to the vote as we see in the beginning of the first of Toledo Statuta Concilii Niceni The Statutes of the Council of Nice about Ordinations before not used among them are voted there to be observed Also we finde they frequently make relaxation of former rigour as in the injunctions of penance Lastly it is evident there are many constitutions of this kinde not reteined or observed by the Church of Rome Such as concern the exercise of publique Penance such as forbid the translating of a Bishop from City to City and Ordinations without a Title things determined in generall Councils Of this as to the point of single life of Clergy men T. 2 c. 1. of the whole point of the warrantableness of our Reformation Tr. 2. c. 2. §. VI Answer to the Romish Plea Upon these Grounds it is easie to answer what they object or pretend against us which that it may have the better impression upon the unwary they represent the Church of England before Reformation wholly Romish professing their Doctrine ever since the receiving of the Faith in this Land under Gregory the first Bishop of Rome acknowledging that jurisdiction and accordingly yeilding Obedience to that See yea and owing it as Duty upon the conversion of this Land From these premises their Inference is and they think it will take with the unwary That the Church of England by her Reformation has cast off the Faith received and so fallen into Heresie and by denying subjection to that See has incurred the guilt of Schisme But as there is some truth apparent in the Premises so as much Falshood supposed and taken for granted which renders the Inferences inconsequent and invalid First it is a Truth that the Nationall Church of England before the Reformation was generally Romish both for Doctrine professed in it and for Obedience yielded to the Bishop of Rome but then the Inference they make therefore the Protestant Church of England is a New Church or Hereticall is invalid because it rests upon this untruth supposed and taken by them for granted viz. that the Romish Church was alwaies such teaching such Doctrine and that the profession of such Doctrine makes a Church to be Catholique and the denyall of it renders it Hereticall all which they must prove to make good that Inference where as it is evident that the Catholique Christian Faith once delivered Jude 5. Christ alwaies professed in all ages and into which they and we baptise makes a Christian Church and the holding that Faith undefiled and free from Errours and Corruptions in Belief and Worship makes a pure and Orthodox Church So did the ancient Church of Rome hold the Faith so does the reformed Church of England hold and professe it freed from the mixture of Errour which had crept into the later Romish Church to the infecting of the English so that this National Church is so farre from being Hereticall by ceasing to be Romish that it is therefore the more pure and Orthodox Upon the like supposals false and impertinent they give pretence plausible to the unwary for that demand Shew such a Protestant Church in England before the Reformation as if every Nationall Church did alwaies teach the same Doctrine without mixture of such Errour generally prevailing or as if it were reasonably required of us to shew the Church of England alwaies Protestant i.e. protesting against Errors whereas the Errours were not alwaies nor at first known or to shew a Reformed Church before the Reformation made For though Truth be alwaies before Errour yet Errour is before Reformation which protests against it and casts it out So the English Church as corrupted with Romish Errours must needs be so before it could be Protestant or Reformed but the Catholick Truths it alwaies held made it a Christian Church even under that mixture of Errours so when by Reformation it had cast them off it remained the same Christian Church but a more pure and sound one holding still the same Catholick Truths without that mixture of Errour like as the ancient Christian Church did before Popery
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
of those that have divided from the Church of England is very easie and obvious Disobedient they are to the lawfull Authority in this Church and that not onely in their denying to obey the Orders Decrees Constitutions Lawfully made by them which had the Authority but in an utter withdrawing of their obedience for the future yea in abolishing and taking away as much as in them lay that very Authority and Office too a step farther than ever the Antient Schismaticks went And all this against the Constitution and Custome not onely of this Church but of all the Catholick Churche against that Charity which Saint Paul enjoynes as most necessary to preserve the Unity of the Church and to keep out Schism against all the admonitions not once and againe as the Apostle bids Titus but often given them yea satisfactions endeavoured by the Governours and Writers of this Church in all the particulars of Government Worship and Ceremony which the Contentious from time to time excepted against §. X. Answer to their plea against this Chu Let us then hear what they plead to this charge by way of exception against the Church of England and briefly rejoyne so as may be to the satisfaction of them at least who desire to continue in the Unity of the Church of England notwithstanding the Temptations of the Times and to the reduction of such as follow the Schism in the simplicity of their hearts deceived by the faire pretences thereof Their generall pretension for themselves and exception against this Church is their desire or seeking of Purity Holinesse strict walking which they could not have or exercise in that way they desired under the Government or in the way of Worship used in this Church of England Answ The pretence of Purity Holinesse and strict life has a faire glosse and to endeavour it really and conscionably is the duty and should indeed be the desire and care of every Christian But we finde the Pharisees in the Jewish Church pretending to it above all other and by the forced exercises of it drawing admiration from the beholders and bringing in Proselites to their Sect and it would be worth the examining at least in the Consciences of these Pretenders whether their righteousnesse exceeds the righteousnesse of the Scribes and Pharisees Our Saviour has also foretold that false Teachers shall arise in his Church and come in Sheeps cloathing but may be known by their fruits We finde also that the Antient and famous Schisms of the Novatians and Donatists had the pretence of purity and strictnesse Novatus about the year 250. was so strict that he denyed reconciliation to all that after Baptisme fell into Adultery or in times of persecution yeilded to Idolatry and broke with the Church for re-admitting such upon their unfeigned Repentance His followers were called Cathari or Puritans upon this pretence and many followers he had yea many of the Confessors such as suffered for the Christian Faith were carryed away with that false pretence and sided awhile with him till seeing their errour they returned again to the Unity of the Church and condemned his Schism as Saint Cyprian relates it to Cornelius Ep. 46. Donatus in the next age after him discontented because he could not be made Bishop of Carthage divided himself and his party from the Communion of the Church despising it as a mixed company of good and bad and rebaptizing all that revolted from the Church to his Communion confined the true Church onely to those of his perswasion for under that pretence of Purity he drew many away and it proved a Schism of great extent and long continuance If therefore this be one Reason wherefore our pretenders cannot as they conceive have that Purity or partake of the Ordinances as they ought because of Carnall Christians suffered in the Communion of the Church of England and unworthy receivers admitted to the Sacrament it was long agoe refuted by S. Austin in his learned workes against the Donatists demonstrating by severall places of Scripture which acknowledge and by severall parables of our Saviour which represent the condition of the Church on Earth to be such for mixture as a heap of Chaff and Wheat in the same Floor of good Fish and bad in the same Net of Corne and Tares in the same Field and that neither the unworthinesse of the Minister or of other Receivers makes Gods Ordinance ineffectuall or pollutes him that comes in Charity and with a Conscience undefiled or cleansed from selfe-pollutions It is in the power and belongs to the duty of Church-Governours to cast out the scandalous or such as walk disorderly but when that is done it is not for any man to judge he or she is carnall and unsanctified for this is to take the Lords Fan out of hand with which he will purge his Floor Mat. 3. and by breach of charity to offend against his Brother Nay if that be not done but that disorderly persons are yet suffered and come to the place of Worship yea to the Lords Table the guilt rests upon the Governors that are to see to it the Ordinance is not lesse effectuall to thee if by self-conceit and uncharitablenesse thou render not thy selfe uncapable of the benefit as the Pharisee did when he saw the Publican in the Temple with him yea for any thing thou knowest such a disorderly person may come at that time when thou art offended with him as the Publican then did truly penitent and converted XI Triall of Purity of Religion In the next place I would know what hinderance or prohibition of purity or strict life had they in the Communion of this Church Did the Governors thereof forbid any thing which St. James requires to pure Religion c. 1. ult. to keepe themselves unspotted of the World by Covetousnesse Selfe-seeking Swearing Drunkennesse Lusts of the flesh the common spots of the World Or did they forbid to visit the Fatherlesse and Widdow in their affliction or any works of Charity Might they not have done all these with praise and commendation had they continued in the Communion of this Church And for these other exercises of Devotion Prayer Reading Hearing which though belonging to pure Religion S. James thought good to omit we shall see the reason of it presently might they not be had duly frequently Was there any thing forbid but the irregular use or seditious abuse of them Private Meetings or Conventicles which were preparatories to Separation and Schism in a performance of those Duties to the despising of the Church or publique Assemblies But they will say they could not have these exercises in publique purely administred or performed that is as it will appeare below not according to their own devising and phansie Good reason there is that every Christian should have a special care of performing these duties of Prayer Reading Hearing but seeing our Pretenders to Purity seeme to place the summe of Religion in these especially I would wish
all the Members thereof how much more Vniversall practise This the Adversaries of Episcopall-government whether they be of the Classicall or Congregationall way turn off with a light finger as if it had no weight in it or as if the Apostle had said nothing in alledging the Customes of the Church Scripture is the onely thing they will be tryed by We refuse not to meet them there but let them consider that they come against the Established authority of their own Nationall Church against the custome and practise not onely of that but of all the Churches of God and there are bound to bring plain and expresse Scripture to demonstrate that Episcopacy or such a superiority over other inferiour Pastors or meere Presbyters is directly unlawfull for else the Custome and Practise of the Churches by the Apostles rule must be observed so long as in force i. e. till due Authority change them supposing they are changeable and that it is in the power of the present Church to change them It were well the Adversaries of the Episcopall Function would yeild more Authority to Universall Practise or Tradition of the Churches of God at least in their respect to some points they will acknowledge themselves bound to maintaine As first That Scripture is the Word of God I do not ask upon what grounds they finally believe this themselves but how they would maintaine it against Heathen or Jew and perswade them to it but upon the witnesse of universall Tradition which speaks to the conviction of all men upon the ground of common Sense or Reason as abovesaid 2. or Secondly That the observation of the Lords day comes from the Apostles How would they convince such a one as Mr. Trask was by the places of Scripture mentioning the Apostles meeting upon the first day of the week or that place which names the Lords day Rev. 1. which might be on Easter day the annuall Lords day He according to the doctrine of these men slighting the Witnesse of Universall Tradition or Practise found nothing in Scripture expresse but the Commandement for the Seventh day or Jewish Sabbath so obstinately held for that till he was reclaimed by the labour and travail of our learned Bishops and made to see how the continued and undeniable practise of the whole Church did clearely shew those passages in Scripture were intimations of this practise then beginning and that their observing of the Seventh day or Jewish Sabbath for they observed that too as occasion served was but in complyance with the Jewes for a time while the Temple stood In like manner the Universall practice of the Church the best interpreter of Scripture where there is not any place of it so plaine as to take away all gainsaying tells us those passages we shew in Scripture for this Government contain so many intimations and sometimes exercises of that Episcopall power which should continue in the Church after the Apostles and assures us those other instances brought by the Adversaries against that Function cannot inferre any other way of Government And therefore we had good cause to say above Episcopall Government was conformable to Gods Word which is our second consideration §. XIV Episcopall government conformable to the word Secondly then take we a briefe survey of the Grounds on both sides which yet I cannot in reason enter upon without asking leave to suppose it possible which never was seen in any particular that Universall Tradition or Practise can be contrary unto Scripture but yeilding that as possible to the Adversaries it is cleare they are bound as abovesaid to demonstrate this Practise or Government is against Scripture and that their way is peremptorily there prescribed How impossible it is for them to do this appeares at first sight by their severall judgements upon the passages of Scripture concerning Church-government Some of them look upon these passages and think they see a Classicall or Presbyterian others of them look upon them and are as strongly perswaded they see a Congregationall or Independent way Where 's the clear Evidence then which they pretend against Episcopall Government To examine their chiefe Instances briefly and plainly for the satisfaction of ordinary Capacities make the triall of those that are alledged for the Classicall way because that pretends to more regularity and to a better foundation than the other Their Instances are from the mention made in Scripture of Presbytery and Presbyters or Elders and the name of Bishop applyed to them We read 1 Tim. 4. 14. the laying on of the hands of the Presbytery But what evidence is there in this to demonstrate that the power of ordination was put into the hands of meer Presbyters For first it is a question whether this laying on of hands was for ordination here or for some other purpose Secondly when that is granted it is a question whether the word Presbytery here implies the office to which Timothy was ordained or the Persons ordaining him for both interpretations are admitted Thirdly admit the Persons ordaining are meant yet never can it be proved they were meer Presbyters for besides that the word Presbytery or Eldership included the Apostles and all the chief Rulers of the Church 1 Pet. 5. 1. who am also an Elder and John Ep. 2. v. 1. Ep. 3. v. 1. the Elder St. Paul saith expresly he laid hands on Timothy 2 Tim. 1. 6. Neither can they in all Scripture give one instance of Imposition of hands for Ordination permitted to meere Presbyters alone So for the places alledged by them mentioning Bishops and Deacons onely as the Ministers of the Church Phil. 1. 1. or calling them first Elders and then presently Bishops Tit. 1. 5. 8. Acts 20. 17. 28. If we say that in these and the like places those first Elders set in the Churches newly planted were Bishops properly or that the Elders or Bishops there mentioned were of both sorts some Bishops properly some inferiour Presbyters the Adversaries could disprove neither part evidently or if in the third place we should grant them what they aime at that these were onely Presbyters it would be nothing to the purpose unlesse they could directly shew the power of Ordination and Government over those Churches fully committed to them For supposing those Elders to be such Presbyters the name Bishop might be appliable to any of them in as much as he had over-sight of any flock which Name was appropriated after to the more Generall Pastor who had oversight of the Presbyters and particular Flocks or Congregations within such Precincts And what marvail is it if the distinction of these two sorts of Elders or Bishops did not nay could not appeare so clearly in the beginning of the new planted Churches and whilst the Apostles were on earth governing the Churches as it did after the Churches were enlarged and the Apostles gone off Then clearly appeared who succeeded them and how far in that ordinary power which was to continue
Churches as Jerusalem Antioch Rome Ephesus Corinth and this practice and succession setled before St. John the Apostle dyed All which as it clearly shewes those severall Angels of the severall Churches to whom our Saviour by Saint John did write could be no other then such Bishops having chief care of and rule in those Churches therfore more chargeable with the Corruptions prevailing in them So doth it clearly convince that plea of the Adversaries which amounts to a charging the first Bishops with Usurpation and invasion upon the right of Presbyters or particular Congregations to be a conceit altogether unreasonable for it is beyond all Imagination that Saint John would have suffered such an invasion or that those first Bishops who conversed with the Apostles and were their disciples should make such an invasion and immediately subvert the Apostolicall order pretended for the Presbyterian Consistory Or that those first Bishops being holy men and many of them Martyrs for still we finde the heathen Persecutors sought chiefly after the Bishop of the Church that the chief Pastor being smitten the flock might be more easily scattered should be so ambitious and unjust or lastly that the Presbyters then should be so tame as not once to complain of the wrong done them or to transmit their Protestation against it to Posterity To conclude this Tryal by Scripture It comes to this issue The Adversaries were bound to shew direct Authority of Scripture against Episcopal Government it being in possession established by the continued Authority of this Nationall Church and which is more by the perpetuall practice of the Catholick Church against this it was expected they should bring some places of Scripture forbidding that power of Ordination and Jurisdiction to be committed to speciall hands such as Bishops properly taken or commending it to the Consistory of Presbyters or some instances at least of that power exercised by such a company Whereas all they can evince out of Scripture is that there were Presbyters strictly so taken and of the inferiour rank which being granted them we shew there was a Prelacy still over such Presbyters still there were special men that had an inspection and rule over them and when the Apostles went off the practise of the Church shewes the power was left in the hands of special men called Bishops properly So that the Government of the Church by Bishops appears as was said above conformable not onely to the Universal practise of the Church after the Apostles time but also to the Word of God i.e. to the practise and patterns we have there 1. of our Saviour appointing twelve Apostles and besides and under them seventy Disciples of a lower rank 2. of Apostolical practise by which we find the power exercised by special Elders viz. the Apostles themselves or other choice men appointed thereunto by them whereas all Elders had power of the Ministry of the Word and Sacraments 3. of the several Angels of the several Churches to whom the Epistles were directed Rev. c. 2. 3. which is the last instance in holy Writ to this purpose §. XV Episcopacy most agreeable to the reason of Church-government Lastly The Government of the Church by Bishops was said above to be most agreeable to the reason of Church-government for preserving Unity and excluding Schism This is very obvious in the writings of the Fathers St. Cyprian had much to do with the Novatian Schismaticks of his time which caused him to write many Epistles upon that occasion and a Book intituled De Vnitate Ecclesiae wherein he shewes the Unity of the Church as to the preventing of Schisme stands much upon this that there be one Bishop in one Church St. Hierom whom they of the Presbyterian perswasion take for their best friend because he strives to advance the Order of Presbyters as much as he can yet as he denies the power of Ordination belongs to Presbyters so he acknowledges that Bishops were appointed over Presbyters to keep out Faction and Schism that the people should not say as they did at Corinth I am of Paul I of Apollos I of this Teacher I of that And for his saying of Presbyters that they did anciently communi consilio with joint advice rule the Churches is not to be understood exclusivè to the Bishop for such a time was never known in the Church but joyntly with him as his Council so were the Presbyteri Civitatis to the Bishop and their advice was more used and there was more cause for it before the many Canons and decrees of Councils gave rule in most particulars what the Bishop should do as it was by that time S. Jerom wrote and whatever he saith for the advancing of the order of Presbyters it is but to set them above all Deacons even those that immediately attended on the Bishop and it seems carried themselves too high it is not to equal them to Bishops whose Prelacy St. Jerome acknowledged and thought it very necessary for this purpose of keeping out Schism which the Parity of Presbyters would expose it to And I would appeale to the reason of any of that perswasion whether it were not more convenient and necessary for keeping all in order to have one aged grave learned and experienced in the way of the Church to be the standing Moderator of the Classis or company of Presbyters than to change their Moderator year by year and leave the place open to every young unexperienc'd Presbyter that can make a faction to advance him unto it I have heard this inconvenience complained on by some of the new erected Classes whereas a Bishop being such a Moderator as is fixed and above all competition is more enabled to keep all ordinary Presbyters in their station and within their bounds And then again I would demand whether the Apostles who complained of Divisions as in the Church of Corinth and of false Teachers there and elswhere were not careful to provide the most reasonable Expedient in government against them It cannot be denyed and upon this score and to this very end of preserving Schism it cannot be thought otherwise but that the Apostles gave beginning to this Government throughout the Church 1. Notwithstanding those of the Classicall perswasion bear themselves much upon Mr. Blondels Collections whose pains might have been better implyed to the use of the Church upon some other Argument For in this it is impossible to drive out of Antiquity though ransaked over again any more to the purpose of the Presbyterian claim than has been already acknowledged and the weakness of it discovered viz. That it seems to be the judgement of some Fathers that the name Bishop was at first common to all Elders and that those Bishops mentioned Phil. 1. 1. 1 Tim. 3. Tit. 1. were Presbyters or Elders of the second rank But what advantage is this to the cause they would establish without proving also that the power of Ordination and Government which we appropriate to
Bishops strictly taken was communicated to Presbyters in common To the witnessing of this it is not possible to force Antiquity no not S. Jerome alone All that seems to speak any thing that way amounts but to this that they were used in the Government and things done with their advise and counsel that they were more used in Ages before St. Jerome than in his time and there was some reason for it as I said because by that time provision was made in most Cases by the many Canons and Constitutions of the Church §. XVI Of the ordination of our Bishops received from Rome There are some slight exceptions and allegations they make which are fit onely to take with the ignorant as that we had our Bishops from Rome but they desire to conform to other Reformed Churches which want Bishops They that cannot distinguish the Times several conditions and concernments of the Roman Church may be startled at every mention made of Rome but we are not ashamed to acknowledge we thence received Bishops from whence we received the Christian Faith both went together same Faith and same Government first in the British then in the English Conversion of this Nation and indeed in all Nations where Christianity was planted In the time then of Gregory the first Ordination of Bishops was here received with the Faith and ever since has been continued from hand to hand in this Nationall Church Of this seeming prejudice more largely Tr. 2 c. 4 5. But to return the Enquiry upon the New Pastors of the New Churches Classicall or Congregationall If it should be demanded Whence have they their Ordination They cannot give any reasonable account nor hold up their heads in the defence of their Pastors and Churches against any Romanist much lesse against any true English Protestant or obedient Son of this Church Challenging them of Schism in departing from their lawfull Governors and Pastors and taking to themselves a Power never given them As for the Reformed Churches which have not Bishops their defect is nothing comparable to the fulness of the whole Catholick Church to the practice of which they ought in all reason to conform Especially seeing those Churches had but tumultuary Reformations and no marvel then in they were not fully regular in their constitution Nor does the example of those Churches come home to the Case in hand there being a wide difference between Wanting or not having Bishops and casting them out when they have them Besides this all the forreign Churches approved Bishops in this Church and their most learned men acknowledged a want in their own excusing it as proceeding of necessity rather then choice as Tr. 2. c. 3. Nor can it justifie those that divide from us to say they joyn with other Reformed Churches for first they must answer for the Schism in forsaking the Communion of this Church and as their Case is not the same with that of the Churches abroad so cannot those Churches justly receive them having broken the Communion of this Therefore was it so carefully provided for in many Councils of the Ancient Church that none should travail to any forreign Church without his Communicatory letters to testifie his Communion with the Church he came from before he could be received to Communion in the Other And this to preserve Unity And thus much touching the Government §. XVII Exceptions in regard of the publick worship Now to the usuall exceptions made against the Communion of the Church of England in the point of Publick Worship the Liturgy administration of Sacraments Rites and Ceremonies used in this Church by reason whereof they could not as they pretend Worship God purely in Spirit and Truth This Assembling or meeting together and joyning in the publick divine Service especially in the participation of the Sacrament or Eucharist is indeed the witnessing and exercising of that Communion which is and must be held between all the Members of the same Church So they Act. 2. 42. in such duties and in breaking of bread So the Apostle calls earnestly for it Heb. 10. 25. and cap. 13. 15 and insinuates the Communion of them that are in the Chu by their eating and partaking of One Altar v. 10. the participation of that Altar being the Eucharist And according to this expression was the phrase of the ancient Church {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be within or without the Altar i e. in or out of the Communion of the Church and to set up Altar against Altar i. e. a new Communion against the Communion of the Church Lastly the Apostle 1. Cor. 10. 17. One Bread One Body the joynt participation of One Bread shewes them to be of one Body holding the Unity of the Church and withall it shewes what a dangerous thing it is for any to abstein causlesly or to separate from the Communion of the Church of which they are Members But see in particular what they pretend as Causes of their Separation There is indeed nothing alledged now but has been before by the Contentious which have disturbed the peace of this Church from Time to Time and has been often at large and learnedly refuted and those that understand themselves being not swayed with faction and passion have received satisfaction but because my intent is still to afford some present satisfaction to them that are now troubled and more easie to be wrought upon I shall briefly and plainly speak to those exceptions against our Church-communion which usually prevaile with such persons First that our Liturgy or Common Prayer was taken out of the Masse-book This is of the same seasoning with that of our Bishops deriving their ordination from Rome fit onely to distast the weak who are offended with any thing that smells of Rome But as we said of Bishops we had them from that Church from which we received the Christian Faith and then when we received it so we say of our Liturgy it has no more of the Masse or publique service of the Romish Church than was received and continued from the Ancient Church and was agreeable to the Christian faith And to retein so much was according to that Christian Prudence and Charity used in our Reformation that would have no more opposition to them we were forced to differ from then must needs Whatever the prevailing Errors and Corruptions of After-times had brought into their Mass Reformation cast out And some of those learned Bishops and Clergy who were chief instruments of the Reformation and Composers of our Liturgy in that frame it had sealed the Reformation and their renouncing of Popish Errors with their Bloud and we challenge them to shew any such Popish corruption reteined in our Liturgy and might think it enough to oppose the judgement of other Reformed Churches approving it with which they might also rest satisfied if they did not too much value their own But more particularly Two
and pretences and in such general words to have still a new Reformation undertaken and to level or pul down not onely what the former had built but what they had left standing of that which was before The first pretenders to Reformation would cast off Bishops their lawfull Pastors and Superiours invade their power of Ordination and Government have their Revenues with those of Deans and Chapters alienated Now are there risen up men that would make it a part of their Reformation to cast off the Ministry of Presbyters too laying open the Office of Teaching to all gifted men also to take away their Tithes and maintenance putting them to live upon benevolence if any will have them for their Teachers And as the first had no consideration of the Cathedral Churches no more have these of the Parochial but as if all other Christians were Infidels or Heathens they will gather Churches anew the ready way to dissipate the Church of Christ and bring in Confusion But furthermore as the first Reformers of these dayes would have no respect to the Ancient practice of the Catholike Church so have these as little regard and with farre greater reason to the pattern of the other Reformation the Scottish Kirk Lastly As They first cast out Set-forms and the Publick prayers of this Church so Those that came after have cast out their Directory will not be bound up by their Rules and Order but as one Error begets another and is boundless in its progress so here from despising the Set-forms of the Church they proceed to an undervaluing the Lords Prayer as below them and some to advance themselves above Prayer it selfe as needlesse to them in that height of perfection they conceive themselves to have attained and this is the chiefe aime of Satans device to bring men by a misguided pursuit of purity and holinesse to such a pitch of spiritual pride and self-conceit as if they had already apprehended which S. Paul would not take to himself Phil. 3. 13. Nor is it sufficient to say We are not so If you are not gone so far yet like Principles and Pretences which you went on against the Government and Lyturgie of this Church would carry you so far for what certain bounds are left to stay any when once ye have pull'd up those that the above mentioned Rules fixed This being done in that Covenanting pretended Reformation the way is laid open to others more bold and heady to run on farther But let me argue it a little with you you that pretend to more regularity and order in the Classical or Congregational way and make shew of a more quiet spirit and temper and challenge you a little as our Saviour did the Scribes and Pharisees roundly Mat. 23. for building and garnishing the Sepulchres of the Prophets and yet persecuting Him and those that followed Him notwithstanding his Office and doctrine agreed with that of the Old Prophet Let me therefore ask you have ye not the book of Martyrs in your houses and set some price on it Doe ye not there read of the ancient Bishops of the Primitive Church suffering Martyrdom for the truth of Christ And doe not ye applaud them abhorring the Cruelty of their Persecutors and saying If we had been in their dayes we would not have been partakers in that blood Doe ye not also there read of Cranmer Ridly Latimer with other Bishops and many of the Clergy of this Land suffering the flames for that truth which they by a just Reformation had reestablished in this Church Doe you not applaud and praise them when you read their Acts and sufferings abhorring the cruelty of their Persecutors and saying If we had been in their dayes we would not c. Thus you build their sepulchres garnish and adorne their Monuments or Memories and now examine whether you have not done the like to those that followed them in the same Office which they bore in the same Doctrine which they taught in the same reformed Worship which they restored held and Sealed with their blood see if ye have not done more then they which slew those Martyrs for ye have not only spoiled their Persons of all their means and livelihood but also taken away the maintenance from the Office and as much as in you the Office from the Church a double Sacriledge which the Romanists that killed those Martyrs would abhor to be guilty of I speake this not to the reproach of any but to the conviction of all whom it may concern that they may fear the Woe our Savâ—our there denounces in the like case That all should be required of that Generation It is just with God when After-generations will not take warning by the former but doe the like to bring upon them the greater punishment and make them bear what the former had deserved And examine I beseech you how far ye have consented to or approved of the shedding their blood the spoiling their persons the sequestring their estates who have suffered in these dayes and yet held and taught the same Religion and Doctrine with those former Martyrs how farre ye have had an hand in or consented to that horrid Sacriledge and devastation of Church-meanes committed in these dayes conclude your selves so far chargeable with the guilt of that former Cruelty and wrong done to the Martyred Bishops and Clergy in Queen Maryes dayes and of that first Sacriledge committed in her Fathers dayes and that ye must answer for it by our Saviours reckoning Mat. 23. 35. so much the deeper because ye have not taken warning by the former but done the like and added to the guilt of Blood and Sacriledge which lay before upon this Land not onely by your persecuting of Them against whom ye had no other accusation than what the Papists had against those Martyrs their faithfull and constant holding to the established reformation of the Church of England but also by your seizing of Church-meanes and abolishing the Office of the chief Governours of the Church a double Sacriledge as I said which neither Romanists nor Antient Schismaticks would dare to commit It is worthy our nothing how it pleased God to shew his judgement upon Schism and Sacriledge in the beginnings of his Church both Jewish and Christian to the end that his people might ever after feare to doe the like We see Numb. 16 who they were that rose up against Moses and Aaron saying Ye take too much upon you ye Sons of Levi seeing all the Congregation are holy every one of them the very saying of these Times and it is plain what they committed in so saying and doing Schism in departing from their lawfull Governours and sacriledge in breaking in upon or invading the priests Office and the judgement shewn upon them is notorious a Fire broke out upon many of them and a Schism or rent made in the Earth swallowed up the rest So in the beginning of the Christian Church we find
Act. 5. what a fearfull judgement was shewn upon Ananias and his Wife for withdrawing part of that he had devoted to the use of the Church That they may fear who are so hardy as to commit greater Sacriledge in taking to their private use what others have applied to the service of the Church And shall I speak the Result of my Thoughts secretly enquiring what might be the Cause wherefore it should please God to suffer the Church of Rome to continue in so powerfull condition notwithstanding all the Errors and profanations taught and practised therein I saw reason wherefore God whose way is in the Sanctuary Ps. 77. 13. secret but holy and just should for the sins and carelesnesse of Christians turning his grace into wantonness suffer after 600 yeares knowledge of his Truth many Errors to enter and prevail generally over the Church and make the word of truth more precious to the end that they which were approved might be manifest 1 Cor. 11. And wherefore he should for the divisions and cares of Christians suffer the Vanity of Mahumetan superstition to gain ground upon the Christian Territories to the punishment of many and the trial of those that were constant But that after it pleased him to make the light of the Gospel break out and the truth appear in the Reformation he should suffer the Church of Rome with all her detected Errors which from the Sixt age of Christianity had prevailed still to continue in power and glory as to the greater part of what it possessed besides that generall reason the lives of Protestants too much unanswerable to the Truth and light God had opened unto them I can finde no speciall one unlesse it be the guilt of sacriledge in most protestant Churches tumultuarily reformed casting out Bishops invading their Office and seizing upon the revenues of their Churches Thus to the dishonour and prejudice of Gods Truth making it a part of their Reformation to cast out that which the Catholick Church had alwayes carefully observed and was yet commendably reteined in the Church of Rome Had the Reformation every where as it did in England reteined the Ancient prayers and form of Liturgy the ancient Government by Bishops and not laid hands on the meanes of the Church the Dagon of Romish Error would every where have faln before it If the prevailing of Sects to the disturbance of this Church be objected against the Regular reformation of it We acknowledge God is just and how now covered the face of this Church with a Cloud in his his Anger and for our sins chiefly who should have kept the charge of his Sanctuary and his holy things We are ready to receive the charge of any Personall failings or neglects in the use of our power Office performance of our Duties according to our severall stations yet let them know they had not sufficient Authority to make Reformation of Personal Abuses but if through our sides they strike as they doe at the Power Office and Function it self and because they conceive us unworthy of the meanes applyed to the Church will therefore take it to themselves let them fear what will follow and what can follow but confusion both from the boundlesse course of Error finding no stay when once it has past the due limits and from the usuall Course of Gods justice punishing deceitfull men with their own pretences feares and delusions For when once the spirit of Error has forsaken the Rule and broken the bounds of lawfull Government which held all together has raised so many humors and impowred so many sects what one way right or wrong can be agreed on setled established It is not imaginable without changing of the Errors and destructive Principles upon which the discord is raised and continued And what can be the end or Issue suitable to such proceedings and to the just judgement of God but that after there has been Levelling upon Levelling and every sect has had its course to the punishment of this sinfull unthankfull Nation we should be exposed to the danger of some forrein power that will impose new Lawes and another Religion upon this people if a more generall humiliation doe not prevent it I doe not mean a Fasting for strife as they did Isa. 58. 4. we have had too much of that already to the greater provocation of Almighty God but a real true repentance in turning every man from his evil way and from the violence that is in their hands as the Ninivites did Jon. 3. 8. It was the Pretence or fear of the Scribes and Pharisees gathered together in their great Councel against Christ Venient Romani if they should suffer him and his doctrine the Romans would come and take away their place and nation Jo. 11. 48. and therefore God in his just judgement did punish them as he threatned Isa. 66. 4. in chusing their delusions and bringing their feares upon them the Romans did come and therefore come and tooke away their Place and Nation because they tooke away Christ and opposed his Gospell and to make the easier way for the Romans to come in severall factions as Iosephus tells us prevailing amongst them ceased not in the mean time to destroy one the other So it was the pretence and this fear was put into the people that if the Church of England and the Governours thereof were suffered to goe on Venient Romani the Romish Religion or Popery would come in and by this fear or jealousy the People were raised against their superiours as the people were then against Christ When as indeed by their pulling down what formerly was well established and by destroying one what the other builds they make fair way for the Romish Religion or the Alcoran or Atheism to come in over their Ruines or through the many breaches made by severall Sects If the Teares and prayers of the obedient Sons of this Church and of those that would live peaceably in the Land doe not prevent it by averting Gods just wrath and procuring a restauration to this Church that it may be a praise again upon Earth There is hope and comfort in the next verse Isa. 66. 5. to them that tremble at the word of the Lord Your brethren that hated yow that cast yow out for my Names sake said Let the Lord be glorified blessing him for the successe of their iniquity or in confidence thereof provoking him to shew his approbation of their Cause and doings by his judgements but he shall appear to your joy and they shall be ashamed The first Ejectors or Levellers of our Time those of the Presbyterian way who cast out and sequestred whom they pleased and tooke possession and said Let the Lord be glorified for their successe great cause have they now it appears what confusion follows upon their beginnings to be ashamed of what they have done I pray God they may and lay it sadly to heart and that all others who have advanced upon
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