His third proof is taken from the loveliness of Unity It 's not says he the sublimity of Christian Doctrine nor the gloriousness of the Hopes it propounds that will so recommend it to the opinion and â—…steen of beholders as when it shall be said Ecce ut Christiani Amant when they shall observe the Love Concord and Unanimity amongst the Professors of it The Enquirer has here stumbled at unawares upon the formal reason of Schism or sinful separation which lies not in the variety of Opinions or differing practices modes or forms of Worship but in a want of true love and charity That which renders Christianity truly beautiful and amiable in the Eyes of Beholders is that it teaches the Professors thereof to love one another with a pure heart frvently though under different perswasions as to Modes of Divine Worship and Discipline That their hearts are larger to receive one anothers persons then their heads are to conceive one anothers notions But yet as he is a fond Lover that chuses his Wife by the Eye for the symmetry of her external frame or cloathing of wrought Gold rather then those virtues which adorn the Soul so he that chuses his Religion by Sense and not by Faith will make a most lamentable bargain He that falls in love with Christs Church upon External Allurements and Extrinsick Motives will either repent or quit his choice when she is persecuted her outward frame discomposed her order violated the Shepherd smitten and the Sheep scatter'd whereas he that espouses Religion for those invisible glories which she propounds and keeps in his steady eye the recompence of reward will adhere to his choice when she is most black and the Sun of Persecution has too familiarly looked upon her But I shall not need to trouble my self or the Reader with any more of these fine Arguments Schism is an evil whether he be angry at it or no. And separation may be good whether he be pleased or no All the Question will be that seeing there is an apparent separation found amongst us from the Political Church of England and supposing that there is sin one where or other where the guilt of it ought to lye The Enquirer has spoken a great deal of Truth in in a few words That some have found pleasure to get that Child which they would by no means have laid at their own doors A successful piece of Villany it is which sometimes passes for a virtue for the Fathers who have begot these Brats to expose them to be kept and maintained at the cost of the poor innocent Parish And if we might guess at the true Father by the Childs Physiognomy All the divisions which have so heavily charged the Churches having sprung from Ceremonies from needless Impositions from unnecessary Terms of Communion They who take such pleasure to beget thâ—… one may be presumed to have been the Grand-fathert of the other If yet there be any controversie depending whose the Child is The Enquirer recommends to us the Wisdom of Solomon for discovering the True Mother and because we know Partus sequitur ventum if we can once find out the Damm we shall make her confess the Sire It was the early proof says he Solomon gave of his Wisdom in discovering the true Mother of the living Child to which both the Litigants laid equal claim I confess his illustration proceeds hitherto but very oddly for there the quarrel was who should have the Child and be reputed the true Mother but with us all the controversie is who shall be discharg'd of it but all similitudes do not run of four Leggs and it 's very well if this will hop on one observe how he lays both ends of his discourse together As that wise Prince discovered the true Mother by the tenderness of her Bowels towards the Infant so we may perhaps discover the true Children of the Church by their respect and tenderness to her Ay just so no doubt Even as the Wheelbarrow rumbles over the Pebbles so a Thumb-rope of Sand will make an excellent 〈◊〉 for Fishers folly The comparison would run a little more naturally and regularly thus As the true Mother was discerned by the tenderness of her Bowels towards the Infant who would rather part with her right then that her bleeding Eye should ever see her Child divided so we may perhaps discover the true Mother of the Church by her condescending and relenting pity who would rather wave her claims and resign her right in some lesser instances then ever endure to see the body of Christ divided by a Schismatical Dichotomy And as the Harlot notwithstanding all her pretences bewrayed her self to the discerning eye of that Judicious Prince who could be content the Child should rather dye then she lose her moyety so will she evidence her self to be a Stepmother Church which peremptorily insists upon a pretended right to Impâ—…se at the Peril of the Churches Peace rather then by waving those pretences save the endangered Church from imminent destruction but some mens Allegories are never so excellent as when they are impertinent or non sense and I presume he found this Allusion in the Wisdom of Solomon in the Apocryphal Writings We are come at length to the Question what is the true notion of Schism A point that deserves to be handled with the greatest exactness for upon the True stating hereof the issue of the whole controversie depends His notion or definition of Schism is this Schism is a voluntary departure or separation of ones self without just cause given from that Christian Church whereof he was once a Member Or Schism is a breach of that Communion wherein a man might have continued without sin I shall not need to find faults or pick holes in this definition they will offer themselves as he opens the Terms only I observe 1 That it offends against one of the sacred Laws of Definition which ought to be most religiously and inviolably preserved Definitiones debent cum Definito reciprocari The Definition ought to be convertible with the thing defined And that this is not so is evident because there may be a Schism where there is no separation from External Communion There is a Schism in a Church as wel as from a Church The Churches Garment may be rent and yet not rent in two Thus the Apostle 1 Cor. 11. 18. When ye come together in the Church I hear there are Divisions amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 12. v. 25. That there may be no Schism in the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Definition which is as narrow as his Charity and leaves out those who ought â—…o be taken in must necessarily be stark naught 2 This definition is very short in expressing that which is indeed the Poison and Venom the formal Reason of all Schismatical departure viz. the want of Charity and true Evangelical Love for he that departs from a Society yet loves the real Christians
therein and the Society it self so far as it is a Church of Christs institution only he loves his own Soul with a more intense love and accordingly makes the best provision for it he can and would rejoyce that others would accept of the same advantages ought not to be called a Schismatick but if they who pretend to a power to stamp what significations they please upon words will call him so the best is no Nick-names will prejudice him in the sight of that God who searcheth the heart and tryeth the reins As Heresie is opposed to the Faith so Schism is opposed to Love and Heresie and Schism are distinguisht by those things to which each of them is opposed 3. It 's faulty for its ambiguity because he tells us not what the Christian Church is from whence the departure must be made to denominate it Schismâ—…ical If he means a particular Congregation united under its proper Pastor according to the Laws of Christ it will prove it Schismatical to depart from a Church of Non-conformists If he understands a National Church he should do well to prove that such a Church is of Christs institution but I shall wave these and many more till he has discanted upon the particulars of his own Definition § 1. I call it says he a departure or separation from the Society of the Church to distinguish it from other sins which though they are breaches of the Laws of our Religion and consequently of the Church yet are not a renunciation of the Society There may be such a person who for his wickedness deserves to be â—…ast out of the Church as being a scandal and dishonour to it yet neither separating himself nor being cast out of the Society remains still a Member of it This is indeed too true And hence it is that many Churches are so over-run with scandalous Debauchez that there 's very little difference between the impaled Garden and the wide Wilderness And perhaps was there more of this Authorative separation there would be less of that prudential separation If rotten and gangreened Members were cut off the sound would not have that necessity to provide for their own security If the Contagion were not so Epidemical there were less need to seek out for better and more wholesome Airs when an Impudent Blasphemer who out-faces the Sun the Notoriety of whose Crime needs no Dilator shall yet quietly maintain his station in a Church whilst others for not coming up to a Ceremony shall be rejected though otherwise holy and inoffensive men may make Models and Idea's of Schism to save their Credits long enough before they will be much regarded § 2. I call it says he a voluntary separation to distinguish 〈◊〉 from punishment or Schism from Excommunication Yes but he ought to have called it Voluntary upon a higher account in opposition to such departure as is made with regret and reluctancy for when a sincere Christian has used all due means to inform himself of the Truth of such a principle or the lawfulness of such a practice as may be made the Conditions of Communion with that Society when he has asked advice of God in his word when he has pray'd with David that God would open his Eyes when he has conferred with the most judicious and impartial Christians when he has humbly and modestly represented to the Pastors and Governours of that Church the suspected Condition or the innovation crept into the Church and yet can neither procure Reformation of the abuse not toleration of his particular non-complyance nor yet find satisfaction of the lawfulness of such practice he may without guilt withdraw himself from that Society nor ought this to be charged upon him as a departure having in it any thing of sinful voluntariness when a Merchant throws his Lading over-board to preserve Life I grant that he may be said willingly to throw it away because his precious life preponderates and turns the Scale of the will yet none will condemn that poor Merchant of too little affection to his Merchandise Thus when a Christian can find no rest no satisfaction to his Conscience from those suspected Conditions which in the constant exercise of his Communion do recur and shall reâ—…ede from that Society joyning himself to another where with full satisfaction of spirit he may pursue his own Edification such a one ought not to be charged with a voluntary departure nor shall it be charged upon him as such in the judgement of him that shall judge the World § 3. I call it says he a departure from a particular Church or from a part of the visible Church to distinguish it from Apostacy which is a casting of the whole Religion the name and profession of Christianity But here his definition is very Crazie and ill joynted for it ought to be defined a departure from a particular Church of Christ to distinguish it from such a Constitution as is either no particular Church of Christs institution or none so far as the separation is made from it such a one as is not united under Christs Officers nor conjoyned by Christs Ligaments Christ has taken special care that there may be no Schism in the Body 1 Cor. 12-25 And for this end he has commanded a spirit of mutual forbearance and condescension he has mingled and temper'd the body together with such exact geometrical proportion that each of the parts may care for the other for this end also he has instituted some extraordinary Officers whose work and Office was to cease with the present exigency and occasion and the ordinary whose Office and Employment as the Reasons of them were to be perpetuaI Now if any Society of Men calling themselves a Church and in the main respects being really so retaining the great Doctrines of Christianity and such Ordinances whereby Salvation is attainable shall yet put it self under other Officers then Christ has appointed and practise other Ordinances then he has instituted and make Communion with her impracticable without submitting to such Officers such Ordinances separation from that Society can be no separation from a particular Church of Christ Because though they may be such a Church in the main yet so far as the separation is made they are not so And they deny Communion with them so far as they are a Church of Christ because of non-submission to them so far as they are noâ—… a Church of Christ. § 4. I add says he those words whereof he was once a Member because Schism imports division and making two of that which was but one before So that if an Act was made to divide some of our greater Parishes which are much larger then some of the Primitive Diocesses into Two under their distinct Pastors this must be a Schism according to this famous definition for here is 1. A voluntary departure 2. From a particular Church 3. whereof once they were all Members and wherein 4. they might all have continued without
sin But the most considerable thing here will be how I became a Member of that Church from which the departure is supposed to be made for 1. To be forced into a Church will never make me such a Member but that I may re-assume my liberty and right when the force is removed Violence and Constraint unite me no otherwise to a Church then a great Beetle unites a Wedge to a Tree which though it may by main strength be driven into the Tree yet not being engrasâ—…ed into it no Union is created with it nor does it derive any nourishing juices from it 2. Baptism alone will not do it because as I conceive that Ordinance solemnly unites me only to the Catholick visible Church and not to a particular Congregation otherwise whenever the providence of God shall transplant me into another particular Church I must be re-baptized and so as often as I remove because as to that Church I am unbaptized 3. Nor will my being born and bred within national limits and precincts denominate me a Member of such National Church or Constitution because it passes for a Current Maxime That the Church is in the Common-wealth and therefore Church and Kingdom church-Church-member and Subject are not Terms of equal extent and demensions And besides there are many Congregations of Christians in this Nation not syncretizing with the National Policy who yet are not stigmatized with the Brand of Schismatical but without the least reproach of Schism Worship God and exercise Discipline according to their own private and peculiar Laws 4. Therefore to make me a Member of a particular Church there must be the concurrence of my own free choice which whether it ought to be signified by express and overâ—… Acts or that an implicite and tacâ—…te consent may not suffice is heâ—… no season to discourse § 5. But the only difficulty I am sure the grâ—…est is that which he subjoins in thâ—…se words An unnâ—…ssary separation or without just cause or to separate from that Society wherein I may continue without sin Two extreams there are it seems 1. Of The Zealoâ—…s of the Church of Rome who scarcely allow any thing as a sufficient cause of separation But I look on this as a very unjust surmise of the Romanists for their most rigid Zealots will in Theâ—… allow sinful conditions imposed for a just â—…round of sinless departure only they deny to individuals a judgement of discretion to determine each for himself of the sinfulness of the Condition And thus what they seem to give with the right hand they take away with the left And herein our Enquirer is as strait laced as they for though in the general he will prodigally allow us that sinful Impositions are a just plea for separation yet he has forestalled that concession all along with a fine contrivance That our private Wisdom must lower the Top-sale to the publick Thus p. 64. Since the peace of the Church often depends upon such points as Salvation does not and since in many of those every man is not a Competent judge but must either be in danger of being deceived himself and of troubling others one of necessity must trust some body else wiser then himself so that the matter according to this Gentlemans Hypothesis is just as long as 't is broad but that the Church of Rome speaks that with open Mouth which he delivers between the Teeth 2. The other supposed extream is that of some Protestants who make the Causes of separation as many and as light as the Iews did of Divorce almost for any matter whatsoever But as our Saviour when the case was put found out a middle way betwixt Divorce for no cause at all and for every cause so ought it to be done in this business of Schism Reader we are now in a hopeful way for the compromising all the Controversies that have vext our Northern Climate and to seal general Releases of all Actions and causes of Actions against each other from the beginning of the Reformation to the day of the Date of these presents for as we may charitably presume of all our Episcopal Brethren that they will stand to the final award of so great an undertaker as our Enquirer so I am confident I may engage for all the dissenting Brethren that they will abide by the Umpirage of Iesus Christ and that whatever expedient he used in deriding the grand Question about Divorce shall conclude them in all their Debates about Schism Now the final Decision of that affair we find Mat. 19. 8. where our Saviour considers not what could plead inveterate Custom or a gray headed practise to abet its pretensions he slights all the Arguments from laudable Examples and the Traditions of their Forefathers and runs up the practise to its Primitive Institution and tells them From the Beginning it was not so And indeed if a Transcript be blotted or blurr'd we presently have recourse to the Original and from thence redintegrate whatever the hungry worm or greedy Moth has deâ—…aced when the Streams are muddied and polluted we relieve our selves from the Spring where the Virgin and unpolluted waters flow clearest and sweetest without adulterate mixtures It was the cry in the Council of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we cry the same one and all Let the terms of Comunion in the first plantation of the Gospel Church be produced and he that will not subscribe and submit to those Archetypes let him be branded for an obstinate Schismatick Now therefore if ever our Enquirer promises himself and us that he will Hit the mâ—…rk I say then and then only is there just cause of separation when perseverance in the Communion of such a Church cannot be without sin that is when she shall impose such Laws and Terms of Society as cannot be submitted to without apparent breach of the Divine Law Thus he says And if I should tell the Reader I say the contrary we should make a squabble on 't to render our selves ridiculous let it therefore neither be what I say nor what he says but what wiser men then us both say who may be presumed more impartial in their Judgements wherein they vindicate the Dissenters because they were or are eminent Members of this Church And first I will present him with the judgement of Mr. Hales a Person of whom the Church of England has great cause to boast Now amongst many other things to our purpose in his Treatise of Schism he acquaints us 1. That when either false or uncertain conclusions are obtruded for Truth or Acts either unlawful or ministring just scruple are required of us to be performed in these cases consent were Conspiracy and open Contestation is not Faction or Schism but due Christian Animosity 2. That nothing absolves men from the guilt of Schism but true and unpretended Conscience Therefore such a Conscience will absolve from the guilt of it 3. That where the Cause of Schism is necessary there not
he that separates but he that is the Cause of the separation is the Schismatick 4. That to require the execution of some unlawful or suspected act is a just cause of refusing Communion for not only in Reason but in Religion too that Maxime admits of no Release Cautissimi cujusque praeceptum quod dubitas ne feceris 5. That it hath been the common Disease of Christians from the beginning not to content themselves with that measure of Faith which God and Scriptures have expresly afforded but out of a vain desire to know more then is revealed they have attempted to devise things of which we have no Light neither from Reason nor Revelation neither have they rested here but upon pretence of Church Authority which is none or Tradition which for the most part is but â—…eigned they have peremptorily concluded and confidently imposed upon others a necessity of entertaining conclusions of that nature 6. To lâ—…ad our publick forms with the private fancies upon which we differ is the most Soveraign way to perpetuate Schism unto the worlds end Prayer Confession Thanksgiving Reading of Scriptures Administration of Sacraments in the plainest and the simplest manner were matter enough to furnish out a sufficient Liturgie though nothing either of private Opinion or of Church pomp of Garments or prescribed gestures of Imagery of Musick of matter concerning the Dead of many superfluities which creep into the Church under the name of Order and Decency did interpose it self To charge Churches and Liturgies with things unnecessary was the first beginning of all superstition 7. That no occasion hath produced more frequent more continuous more sanguineous Schisms then Episcopal Ambition hath done 8. That they do but Abuse themselves and others that would perswade us that Bishops by Christs institution have any superiority over other men further then that of Reverence or that any Bishop is superiour to another further then positive order agreed â—…pon amongst Christians hath prescribed 9. In times of manifest corruptions and persecutions wherein Religious assembling is dangerous Private Meetings howsoevr besides publick Order are not 〈◊〉 lawful but they are of necessity and duty All pious Assemblies 〈◊〉 times of Persecution and Corruption however practised are indeed 〈◊〉 rather Alone the lawful Congregations And publick Assemblies though according to form of Law are indeed nothing else but Riots and Convemticles if they be stained with Corruption and Superstition There is one person more whom since he has quoted Incognitâ—… for an excellent person I will the rather recommend to his consideration Irenic p. 109. where speaking of the private Christian he says He is bound to adhere to that Church which appears most to retain the Evangelical purity And p. 116. He is bound to break off from that Society which enjoyns a mixture of some Corruptions as to practise One word from Dr. Iackson chap. 14. of the Church where he acquits those of the Schism which withdraw fromâ—…hat Church which imposeth Rites and Customs that cross the Rule of Faith and Charity Bishop Bramhalls Testimony will pass for sterling p. 7 8. of Schism When there is a mutual division of two parts or members of the mystical Body of Christ one from the other yet both retaining Communion with the universal Church quamcunque partem amplexus fueris Schismaticus non Audies quippe quod universa Ecclesia neutram damnavit Which side soever you close with you shall not be reproacht for a Schismatick because the universal Church has condemned neither side And he plainly tells us p. 101. That it was not the erroneous Opinions of the Church of Rome but the obtruding them by Laws upon other Churches that warranted a separation Next we will hear a word from the Learned Lord Verulam 'T is a sign says he of exasperation to condemn the contrary part as a Sect yea and some indiscreet persons have been bold in open preaching to use dishonourable and derogatory speeches and censures of the Churches abroad and that so far as that some of our men as I have heard ordained in forreign parts have been pronounced no lawful Ministers And further let us remember that the ancient and true bounds of Unity are one Faith one Baptism and not one Ceremony one Policy and endeavour to comprehend that saying Differentia Rituum commendat unitatem Doctrinae Christs Coat was indeed without Seam yet the Churches Garment was of divers Colours Amongst all these we must not forget that noble and gallant Person the Lord Falkland A little search will find them He speaks of no little ones to have been the destruction of Unity under pretence of Uniformity to have brought in superstition and scandal under Titles of Reverence and Decency to have slacked the strictness of Unity which was between us and those of our own Religion beyond the Seaâ—… Sâ—…rates lib. 〈◊〉 cap. 21. tells us that in his time there could scarceâ—… be found two Churches that used the same forms of prayer In France the Ritual of Paris differ'd from that of Anjou and in England we had our Devotions secundum usum Sarum secundum usum Bangor and yet the one never reproacht the other for Sectaris or Schismaticks I am consident therefore to assert it That neither the Wit nor Malice of man can prove him a Schismatick who maintaining Evangelical Love towards and holding the substantial Doctrines owned by the Church of England shall either out of choice or necessity transplant himself from under the spreading shadow of a Goodly Cathedral to a Parochial Church and yet the one has its Organs Adoration towards the East and Altar Adoration at the Naming of Iesus with multitudes of Rites and Observances unknown to the Villages and far more differing from the Parochial Usages and Customs then the Worship of most Country Towns differ from that of the Non-conformists After all this I shall throw up the Authority of these great names and give him full scope for his Rational Abilities to prove his proposition when I have first noted those few things § 1. He requires an apparent breach of the Divine Law as the only thing that can excuse separation from the guilt of Schism but will not a real breach of the Divine Law serve the turn unless it be so apparent as he can desire I perswade my self God never yet spoke so loud that they who have barracadoed their Ears with prejudice will hear him nor ever yet wrote so plain that they will see his mind whose Eyes interest has sealed up And what if it be an apparent breach of the Divine Law in the sincere judgement of him that separates must he never discharge his Duty till he can perswade all the world to see theirs and pursue it § § Who shall be Iudge whether the Imposed Terms contain an apparent breach of the Divine Law and such as will justifie a separation Mr. Hales indeed tells us It 's a point of no great depth or difficulty but yet the true
Glory and to confirm them in thâ—…r blind Idolatries when the God that made Heaven and Earth gave the fullest discoveries that it was fit for Mankind to expect Upon the Account of this the Jews rejected that Messias they had so long expected and gloried in before he came though he exactly answered all the Characters of Time Place Lineage Doctrine and Miracles that their own Writings had described him by No wonder then if the Non-consormists suffer under Prejudice amongst those that have not only seen their Doctrine stigmatized with the odious Marks of Judaism their Churches with the Brand of Schism their Persons with Treason and Rebellion but also had been formed into a Combination against them and so had both their Consciences and worldly Interest engaged against them and it For few have the generosity and strength of mind to bear up against the Torrent of Times or confidence enough to oppose the Impetuousness of common Vogue or prevailing Opinion There are not many that have the sagacity to discern the true Images of things through those thick Mists that cunning Politicians cast about them It 's very ordinary to take the Condemnation of any Person or Party for a sufficient Proof of the Accusation and to think the Indictment Proved It was enough both with the Jews and Gentiles against our Saviour that he was condemned as a Malefactor The Ignominy of his Cross was a greater Argument against him with the Generality then the excellency of his Doctrine or Evidence of his Miracles was for him The Arguments against Non-conformity were not weighed but numbred An Impeachment of Accumulative Disorder Schism Faction Judaism Popular Rashness and Disobedience to Magistrates was formed against them and still there was more in the Conclusion then â—…uld be made â—…ut by the Premises and in the Sum Total then in the Particulars of which it consisted for though no Point of all these could be proved against their Doctrine Worship or Discipline yet they must be so upon the whole This being Agreed the Cry is then Crucifige Destroy it Root and Branch To all which add that it was the corrupt interest of some to deceive others into an ill Opinion of the Reformation partly as being enraged that any sparks of Primitive Purity should be left unquenched which might burn up their vast hopes they had conceived of dividing the spoil amongst themselves Partly being conscious to themselves that by Reason of their no more then Declamatory Vulgar and Puerile Abilities improved from Apothegms and Proverbial Sentences they could not be fit to fill any considerable place in a Church Reformed according to the Scriptures nor yet to content themselves with a private station in a persecuted Society they therefore chose to fall in where they might be entertained as useful Tools and rewarded for their singular Talents of Reviling And when once it is come to that pass That by this Craft we get our Livings one two or three like the Silver-smiths of Ephesus no wonder if the Apostolical Doctrine and Government be cried down and the Great Diana of Pauls-conformity cried â—…p sooner then built The sum is this some men are blindly led by their Education and care taken that they never come to a view of the Dissenters principles others by Interest forced to espouse that Religion that has the fairest Dowry A third sort by their Reputation that they may not seem to have been in an Errour And when all these Causes shall as they too frequently do happily concur such an associated and complicated Temptation will form a prejudice strong enough to oppose the clearest Demonstrations and to stir up so much rancour and malignity as shall incessantly persecute mis-represented Truth I will add one word from the Learned Author of Orig. Sacr. and conclude It cannot be conceived That many out of Affectation of Novelty should declare themselves Christians in the Primitive times when so great hazards were run upon in the professing ofit Few soft spirited men and lovers of their own â—…ase but would have found out some fine distinctions and nice evasions to have reconciled themselves to the publick Laws and such things which the Primitive Christians so unanimously refused when tending to Idolatry and Prophaneness An ordinary Judgement will soon determine whether party may more plausibly complain of being pressed down with unreasonable prejudices They that will appear in the Quality of Dissenters must stem the violent Current of prevailing Example inveterate Custom whilst others have nothing to do but skull away with the Tide when it comes in with the Celeusma of Queenhithe westward hoe Lambeth hoe Dissenters must storm the Turn-pâ—…kes of Reproach Poverty and those more formidable ones of the displeasure of Friends and wrath of Superiours smoaking out in Imprisonment or other penalties besides the Ecclesiastical Charitiâ—…s of Excommunication The rest have nothing more to do but patiently and meekly submit to Preferments and Dignities And if they can but compass such a measure of self-denial as to renounce ruine and misery and rise to such a height of contentment as to be willing to enter upon Ease and Aâ—…luence the worst is over and their greatest prejudices conquered 4. The last cause of the Distractions and ill Estate of this Church is the want of true Christian Zeal and of a deep and serious sense of Piety And the Enquirer wishes that it be not the greatest as well as the last And so do I too for the want of Zeal for Gods Commands makes us so scalding hot for Humane Constitutions The want of such a Zeal for the Authority of Christ as a King makes us so bold to Invade his Office The want of Zeal for the Perfection of Scriptures makes us so Zealous for unscriptural Traditions The want of Zeal for the substance makes us so Zealous for Ceremonial shadows When all those Spirits that Holy ardour of Soul that flame of Affection which ought to be expended in the love of God and his Law is evaporated in Airy speculations contentions for and impositions of new Inventions This Cause is plainly in the number of those which like the Weathercock conform to every gust of Wind It is Communis juris and therefore the first occupancy creates a Title What was it made the Primitive Church so unanimâ—…s that it was not crumbled into parties nor mouldred away in Divisions nor quarrelled about Opinions nor separated one part from another upon occasion of little scruples but because the turbulent â—…pirit of Imposition was not yet raised nor ambitious domineering over the Faith and Consciences of the Brethren had not yet got any considerable Head It 's true there was a spice of this encroaching Humour found amongst the Iudaizing Christians who would needs obtrude their Ceremonies upon the Gentile Converts as necessary to Communion with the Church but the divinely inspired Apostles were ready at hand to check the growing Evil and vindicate the Churches from the serviâ—…ude â—…f beggarly Rudiments It
all his experiments and great shew of skill in healing he is wheeled about to that last and worst of Papal Remedies which some call Axes Halters Gibbets Racks Pillories Imprisonment others the Holy Inquisition which is just the plea of the Papists for all their Barbarities That if the People will not be perswaded they see no Reason why the Church should not deliver thâ—…â—…er to the secular powers to be burne for Hereticks CHAP. II. The Enquirers notion of Schism examined and as Applyed to the sober Non-conformists proved uncharitable unjust and false SChism is an Ecclesiastical Culverine which being overcharged and ill managed Recoyles and hurts the Canoneer He that undertakes to play this great Gun had need be very Curious and careful to spunge his Canon Well lest it fire at home Nothing has more naturally tempted the Imprudent to account nothing to be Schism then that some hasty angry men have made every thing so That causeless separation from a particular Church of Christ whereof we were once duly Members is a sin of a deep dye is owned by all that own the Gospel and have any tender regard tâ—… the prosperity of the Church or propagation of the Truth but yet we ought not to be so easily credulous as to believe every departure to be that heinous thing which passionate men in hot blood out of prejudice to the persons of others or a necessity to secure and establish their own Acquists over mâ—…ns Consciences are resolved to call so It was not therefore lightly but with great judgement that the learned Hales calls it one of those Theologiâ—…al 〈◊〉 with which they who use to uphold a party in Religion use to fright 〈◊〉 〈◊〉 making any enquiry into it are ready to Relinquish and oppoâ—… it if it appear either erroneous or suspicious St. Cyprian it seems affirms it to be of so horâ—…ble a Gâ—… thâ—… Martyrdom was not a sufficient Expiation of it And upon the like occasion he might have said as much of any other siâ—… for I have not learnt that Martyrdom was design'd to expiate our siâ—… but to bear witness to Gods Truths And the same Cyprian at another time will inform us that Plebs obsequens praeceptis Dominicis Deum metuens à peccatore praeposito separare se debet A people fearing God and Conscienciously obsequious to his Commands not only may but ought to separate it self from a scandalous and wicked Pastor And therefore we may secure our selves that such separation in his judgement is not That Schism which Martyrdom will not expiate The true reason why separation in the Scripture and purer Primitive times was esteemed a Crime so unpardonable was because the Church made no other Terms of enjoying her Communion then Christ had made That Superiours durst-not venture the Churches Peace upon such a sandy foundation as her own Inventions turned into Impositions for if the Terms of Communion be of Mans making the separation that enâ—…ues will be but a Schism of mans making too and whether a Church has first a power to make a sin and then to make it damnable I have some reason to question Let nothing be declared Schism but what the Scriptures haâ—… made so and we shall be content it be made as great a sin as he can reasonably desire Had not our Enquirer been carried down in the torrent of his own overflowing Eloquence till he had quite lost himself he might have answered himself from his own words p 109. For this cause says he it pleased God that his Church in those early days should rather be harassed with persecutions which made it unite it self the closer and paring off all superfluities keep to the necessary and essential Doctrines delivered to it then to be softned and made wanton by ease and so to corrupt the simplicity of the Gospel Let a Church then return to the simplicity of the Gospel Let her repent of that softness and wantonness of Spirit which by Ease she has contracted Let her pare off all superfluities and keep close to the necessary and essential Doctrines delivered to it and she shall find us as ready to write Philippics against Schism as him self though we want his Ciceronian quill and wordie excellencies Now though we are all convinced that Schism veri nominis is a most detestable Impiety yet to beget in us a greater aversation from it it may be profitable to listen to his reasonings which are so potent as will doubtless drain both the Conventicles and the Theatres § 1. None says he can doubt of this who considers what care our Saviour took to prevent it what pains he took with his Apostles that they might be throughly instructed and not differ in the delivery of his mind to the World We do with all humble thankfulness own the faithfulness of our Saviour in instructing and the Carefulness of the Apostles in following their instructions They delivered to the Churches as the whole Counsel of God Acts 20. 27. so only the Counsel of God 1 Cor. 11. 23. I have received of the Lord that which I also delivered unto you And let but the Pastors of the Church imitate these patterns keep exactly to their instructions from the Lord Christ which we doubt not are proportionable to reach the ends of Unity and Peace else they had not been sufficiently instructed and either we shall have no separations or the case will be so plain the separation so evidently Schism â—…hat the Schismaticks shall not be able to obtend the least umbrage to cover their gross prevarication But when Embassadors throughly instructed in all the means to prevent that evil shall go beyond their Instructions and impose new unheard of Terms of Communion which never came into his heart to approve nor ever came out of his mouth to impose give me leave to say thus far they are not Embassadors and by consequence a Noncompliance with them therein cannot be interpreted any affront but faithfulness to him who entrusted them with those dispatches And if Christs instructions given to his Apostles to prevent this growing evil were insufficient I am affraid they will be but sorrily helpt out who have recourse to men for fuller instructâ—… § 2. To prove the greatness of this sin he observes and we thank him for the observation that the Apostles were industrious to resist all beginnings of Schism in every Church to heal all breaches to take away all occasions of Division to unite all hearts and reconcile all minds and to requite his kindness I will repay his observation with this other that they either are not the Apostles Successors in their healing Spirit or else have seen some weighty reason to depart from their judgement about the hainousness of that sin who instead of taking away the occasions of Divisions which they have given or removing the stumbling Blocks out of the way of Union which they have laid do give greater to and lay more obstacles before the Christian world § 3.
of my superior and therefore so far the relation is none and by consequence the duty just as much 2. If the Church be to blame highly nay very highly to blame that clogs her Communion with these burdensom things then we may presume she sins for who shall dare to assume so much freedom as to blame her unless she transgress the Law of her God If then she have sinned and transgressed some Law of God it must be some negative precept thou shalt not impose burdensoâ—… things for it is a principle our Enquirer will not sell for Gold That what ever is not forbidden is Lawful If then God had not forbidden her to impose such burdensom things she could not sin or be to blame in so doing according to his principles now say I the same God that has prohibited the Churches Imposition of has also prohibited my subjection to burdensom conditions And let this Gentleman produce his Scriptures for the one and I will drop texts with him for the other when he pleases Thus we are commanded 1 Cor. 7. 23. not to be the servants of men not only bought with a price and set free once but commanded to assert that freedom and 5. Gal. 1. to stand fast in that liberty wherewith Christ hath made us free and not again to be entangled with the yoke of bondage Now if ever these Scriptures do us any service or be of any use it must be in this particular that I am obliged not to take a burden and cumber upon my soul at his hands who has no authority to impose it If then a Church shall clog her Communion with burdensom things she is to blame she sins and I am not bound to obey and therefore my departure can be no Schism I mean no Schism but one of mans creating 3. If a Church sin in clogging her Communion with things which without crime or fraud are suspected of sin upon such grounds as are allowed just and ponderous in other cases then it cannot be my sin to separate for the Church sins in commanding and I should sin against the authority of God in my conscience in doing what I really upon Strong presumptions judge to be sinful though it were not commanded And noâ—… one would think it could be no such meritorious work no act so acceptable to God to persevere in the Comunion of a Church when she sins in commanding and I sin in obeying suspecteâ—… conditions § 2. We come now to his Assertion notwithstanding all this which he has granted he will fetch it back again if it be possible and we shall gain nothing by any thing he gives us and there are also two parts of his Assertion 1. The negative part 'T is not burdensomness nor every light suspicion of sin that can justific any separation concerning the burdensomness we have spoken somewhat before yet a word or two about the suspicion 't is not a light or however not every light suspicion that is but like the dust of the ballance that will do it really it was cunningly fenced He expects perhaps that we should assert every light suspicion that weighs no more then a feather should be enough to justifie a separation Ay but there are violent presumption which they say in some cases are admitted for good evidence If I meet a person coming out of the house in a great rage with a bloody sword in his hand and Immediately I enter in and find a person lying in his blood I do assure you I shall not condemn my self for lightness of belief or casmess of entertaining suspicions if I suspect the man I met to have been the murder or light suspicions may be as easily shook of as fastened on and contemned as tendered but it becomes no wise man to act against these strong presumptions of sin which the Dissenters have of the imposed terms of Communion And it will appear they are such as may make a hardy resolute person stand and pause before he rushes upon the practise 1. They are sure that Christ is the perfect and therefore the only Lawgiver of his Church had he not been the former there had been no pretence he should be the later Now seeing these terms of Communion are Laws imposed upon the Church they seem to impeach his wisedome that he saw not the fittest terms for his Churches to hold Communion upon they do reproach his care that he has not left laws enough for his Church and they seem to invade his Authority without any warrant all which things are enough to raise a suspicion at least of good strength in a wisemans breast which none but a hardy spirit would act against 2. They are sure that some of these conditions have been occasioned by and used in and with and are suited and accommodated to the grossest Idolatry that ever was in the world and is at this day used to give countenance to it And they say they are sure that God did once hate Idolatry and so hate it as that he could not endure to be served in the vessels worshipt in the places not after the manner in the most minute circumstances that Idolatry was committed in and therefore we have Reason to suspect that the things required of us are displeasing to God our using of them has emboldened Idolaters and hardened them to go on without repentance in the way of so great abomination Nor have they been a Bridge as was hoped to bring them over to us but a Boat to waft us over to them they being more hardened by our retaining them and some of our own made more wavering thinking there can be no great difference between those Religions where there is so great a Symbolizing in outward modes and Ceremonies 3. They are sure that all uncommanded worship is forbidden worship and do think their time ill bestowed with him that shall deny it All worship being part of that Homage and service we owe to God it will be impossible to Guess what he will accept as such without revelation Now we are sure that the Enquirer owns the Liturgy to have been a principal part of worship and we are as sure that the Ceremonies are part of the Liturgy and that which is a part of a part is part of the whole nor can any man discern any difference between them and other things which are confessedly parts of worship and therefore they think they may with modesty say there 's ground enough for a violent suspicion of their sinfulness 2. The affirmative part of his Assertion follows It must be plain necessity or certainty of sin in complyance that can justifie any separation I should be glad to know what cortainty of sin he will allow to justifie a separation does he Expect a mathematical certainty or only a moral assurance If you ask an Arithmetician says I Martyr in his dialogue with Trypho how many twice two will make he will answer yoâ—… as often four and if I were asked a
thousand times what certainty of sin were required to the suspension of my own act I would as often answer no more of necessity then that the thing does not appear to my best and Impartial judgment to be Lawful separation is not necessarily a sin there are as pregnant Commands for it as prohibitions of it It may be a duty and it may be a sin and why need we not as plain argument to prove that separation is not my duty as that it is not my sin seeing it may be one as well as the other why now he arrests us with his Reasons § 1. Forasmuch says he as I cannot be discharged from a plain duty but by an equal plainess of sin This reason looks very prettily at first sight and yet it demonstrates no more then a great good will to the cause And 1. 'T is no more then a plain begging of the Question viz. That Complyance is a plain duty Schism indeed is a plain sin but separation is not plainly Schism It is a plain contradiction to the Assertion but not a plain confutation of it unless the denyal of it in other words be a confutation The business in short is this I suspect such Compliance is not my duty and again I suspect the terms of Communion are sinful and surely we may set suspected sin as a Barr to what is but suspected duty at any time of the day let us a little compare things that which he calls plain duty is complyance with such a Church as imposes things unnecessary burdensom and suspicious that which he calls plain sin is refusing such compliance now this say I is a plain begging of the Question which is all the plainess in his Reason First to enquire whether such a separation or non-Complyance be Lawful and then to suppose such Complyance to be plain duty And then to assign this for the Reason that nothing but equal plainess of sin can discharge me from a plain duty 2. Dissenters do affirm that it is as plain nay more plain and if he will have it so much more plain a sin to practise the Ceremonies then to separate for separation may be a duty in some cases but the practising of such Ceremonies cannot be a duty in any Case on this side divine prescription God has warranted separation in the General but he has not so warranted Ceremonies § 2. His second reason is And for this phrase suspected it is so loose and uncertain that there 's no hold of it men will easily suspect what they have no mind to whether this word suspected be a phrase or no I shall leave to the wrangling Grammarians only I am afraid in a while every small particle will be a phrase where these Gentlemens occasions require it A suspected evil is no such trivial thing in the Apostles divinity as the Enquirer would persuade us to act in any case when we have not clear light into the Lawfulness of the action is sin and such a one as renders the actor obnoxious to eternal damnation He that doubts is dammed if he eat And indeed to act against the restraine of our own judgment though mistaken argues a mind prepared to act against our judgments if they had not been mistaken He that shall attempt to clip the Kings Coyn may meet with a plated piece yet had if been right stander'd he would have served it no better that men will easily suspect what they have no mind to ought not to prejudice those wo have no mind to a thing because they suspect it to be evil T is as easy for another to say that what men have a desperate love to they will never be brought to suspect its sinfulness What wise man would suspect four or five hundred pounds per Annum to be unlawful our Inclinations naturally warp towards ease and rest and they that know no God but their mistaken selves will own no Scripture but what is dictated from the inspiration of fleshly Interest The Byas of nature draws us more to suspect the Lawfulness of that which being unlawful would undo us then to suspect that to be unlawful which being Lawful would advance us And this may justifie all sober Dissenters that they who condemn them are confessed to be too blame in clogging their Communion with unnecessary burdensom and suspected Conditions and they who are condemned for suspecting it to be as sinful in them to obey as it is in others to command and thereupon suspending their Compliance are either violently cast out of or not admitted into Communion And this is your monstrous Schismatick And I am very confident that not only the Scripture but all Antiquity with the unanimous su â—…rage of the Reformed Churches will justifie and acquit that person of the Guilt of Schism who being found in the faith holy in his life earnestly pleading and petitioning for Reformation humbly desiring he may have Christs ordinances upon Christs terms and yet being denyed his Right shall make his applications to some other particular Church of Christ where his admittance may be more easy his continuance more certain and safe his mind not distracted with suspicions about his own actings but his whole strength and spirits expended in the edification of his own soul in truth holiness and peace which before were wasted in doubtful disputations 2 The second thing he will say is if the non-necessity of some of the terms of Communion be a warrant of separation then there can be no such thing as Schism at all I doubt not but he intends that his argument shall proceed a remotione Consequentis ad remotionem Antecedentis But there is such a sin as Schism therefore the non-necessity of some of the terms of Communion is not a warrant of separation there are many things I would answer to this argument 1. That the whole Syllogism is troubled with an old malady called ignoratio Elenchi for 't is not half an hour ago since he undertook to prove that the Churches requiring indifferent unnecessary or at most suspâ—…cted things would not excuse the person that should separate from the Guilt of Schism Afterwards he put in burdensom into the Question And now I perceive he would be glad to take Eggs for his money if he could get them and sit down content with this sorry conclusion that the non-necessity of some of the Terms is no sufficient warrant of separation which fault is an argument some call an Ignorance of the Question but I call it a fighting with his own shadow what if bare non-necessity alone without burdensomness or what if both these without strong suspicion of sin will not warrant it yet if all conjunct will do the feat Dissenters will Escape the Hue and Cry after Schism and Schismaticks 2. I deny his Consequence there might be there would be Schism to much Schism though I confess not half so much as there is though the non-necessity of the Terms were a good warrant of separation If
Schism lay in nothing indeed but running away from a Church as the vulgar error carries it he had come a little nearer the mark but if we durst content our selves with the Scripture notion of Schism which includes those feuds heats intestine broiles those envyings malignities wherewith factious and bandying parties in the besome of a Church do persecute each other there might be as much Schism as almost the Divel could desire and yet no separation But let us hear his proof of the Consequence forasmuch says he as there never was nor probably ever will be such a Church as required nothing of those in her Communion but things strictly and absolutely necessary Ergo what why therefore if the non-necessity of some of the terms of Communion be a sufficient warrant of separation there can be no such thing as Schism pray forbear there is a medium as I take it between non-necessary and strictly and absolutely necessary I mean those things which being neither necessary in their own nature nor made so by any positive Law of God in particular yet by a concurrence of weighty circumstances serving under some General Command of God do become at that time and under those circumstances necessary and these are those things wherein many Churches I suppose all Churches have at one time or other Exercised their power now then though 't is true that if the non-absolute necessity of the Terms of Communion be a warrant of separation there would be no such thing as Schism at all by unwarrantable separation from a Church because perhaps there never was a Church that required nothing of those in her Communion but things absolutely necessary yet it may be true that the non-necessity of the Terms of Communion may be a good warrant for separation and yet there may be Schism enough in the world for captious froward Spirits will be cavilling at and dividing upon the account of those things which by a particular Church are required becoming necessary from circumstances but to inform him aright in this matter Non-conformists do affirm that what ever is made a condition of Communion ought to have some kind of necessity in it or with it antecedent to its imposition and being made such a condition still he is harping upon and has great mind to prove what we are not concern'd to deny but if he tempts to it perhaps I may deny it That there was never nor ever will be any such Church c. And because I would entertain the Reader with a little of our Enquirers merriments he shall hear his proof of the point 1. He tells us he has shewed us this partly in the Introâ—…uction and so pag. 2. For proof of the soundness of this Churchâ—… constitution he posts us over to the Introduction and wâ—…en we come to turn over this Introduction there 's an honest weâ—…lmeaning oration of something or other without proof 2. He could easily make it appear at large through all Ages weâ—…l then we will suspend our belief till his Magdâ—…burgensis come abroad 3. He will save himself and the Reader the labour of writing the Century's very good We are satisfied any way i' th world he shall find us the most reasonable people in the world if he will but abate us these unnecessary iâ—…positions But which way shall we spare our pains oh thus name one Church if you can that hath admitted of no other opinion or Rites but such as have been absolutely necessary And has this great montain teemed this little mouse He should have proved that never any Church in any age in any Country but had imposed things not absolutely necessary and he like a modest man that can be content with a Competency proved only that there never was any Church but admitted such things is there no small critical difference between admitting in the use and practise somethings indifferent in an indifferent way and imposing requiring and enjoyning them as necessary Terms of Communion I will make a fair motion Let this Church admit of the use and practise of some things not absolutely necessary yet neither in their nature sinful nor for multitude burdensom nor for abuse suspected nor in their Instituted use Sacramental and yet not impose them as necessary Conditions of Communion and if there be less uniformity there will be a Thousand times more unity and true inward love Evangelical tenderness and fraâ—…nal forbearance to compensate a little outward decorum which perhaps is very Surprizing with women and children All this while I distrust not the Readers Aâ—…umen to see the Sophistry He would make it out there 's no Church which admits not some determinations not strictly and absolutely necessary and he would thence inferr that there 's no Church but what imposes such not absolutely necessary determinations and thence that if non-necessary Terms of Communion be a warrant of separation there can be no Schism in the world at all whereas there are such things as being neither unnecessary nor yet absolutely necessary may be â—…it matter of agreement in Christian Societies that they may be more stedily governed more peaceably and inoffensively manadged the Ordâ—… nances more methodically and orderly administred and the spiritual and eternal welfare of souls more effectually advanced 3 The third and last thing he will say is that somethings are necessary to tâ—…e Constitution and administration of a particular Church that are not in themselves necessary absolutely considered This he will say and who can help it why will he say it why doubtless as a medium to prove his conclusion or he had better have said nothing now that which he engaged to prove was this That things indifferent unnecessary c. Imposed as conditions of Communion are not enough to Excuse the person that separates from a participation of the sin of Schism the argument marcheâ—… in this order If somethings are necessary to the Constitution of a Church which are not absolutely necessary in themselves then the Imposition of unnecessary Terms of Communion is no Excuse for separation but the former is true Ergo so is the later or in short if some things be necessary then the Church may impose things not necessary quod erâ—…t demonstrandum He has been told over and over again that many things not necessary in themselves may become necessary prâ—… hic nunc but then they must be thus qualified before they can be fit matter of a Churches determination 1. They must be necessary one way or other Antecedently to the Churches determination 2. The necessity must extend as far as the determination For if they become necessary to one particular Church and not to another it will not oblige the other Church to come under the Imposition unless they come also under the necessity 3. That when the necessity evidently ceases the Imposition ought also to cease and the members of the Church may claim it of right to be relaxed of the burden and may reassume their former liberty
for had they been guided by the Counsels and Interests of such Divines we must have Renounced ours too long ago 3. That Church in lieu of the Scriptures gives them Traditions Nay do not wrong the Grave Tridentine Fathers it was but Pari pietatis affectâ—… veneramur The Church of England abhors indeed that Sacriledge in her 34 Article Whosoever through his private judgement willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant to Gods word ought to be rebuked openly And I am confident the Roman Church will allow us openly to break any of hers when she shall confess them to be repugnant to the word of God 4. Instead of such things as were from the Beginning it prescribes those things that had their beginning from private Interest and secular Advantages It has been a piece of policy of our Duellers to escape the Laws to cross the Channel and fight it out upon Callice Sands If our Enquirer will go with me thither I would dispute it fairly with him whether the Terms of Communion be the same that were from the Beginning If the Church of Rome be warrantably deserred because her matters stand not in the Primitive posture They that can make the plea will expect the same priviledge The Learned Author of the Irenicum p. 121. assures us that it is contrary to the practice and moderation then used to deprive men of their Ministerial functions for not conforming in Habit Gestures and the like and he adds his pions wishes That God would vouchsafe to convince the Leaders of the Church of this Truth It will be less material therefore whether the things so â—…ifly insisted on had their beginning from private Interests and secular Advantages for if they were not from the beginning is 't little to us where they had their rise The Canons of 1640. leave bowing towards the Altar indifferent and prohibit Censuring and Iudging Extend but the same Moderation to all other things as far from the beginning as they and of â—…o greater Importance or confine them to Cathedrals as Organs once were where they that have little else to do are at more leasure for such operous services and we shall be secure as to Schism which the Enquirer will certainly yield to since he equalizes that sin to the most horrid crimes of Idolatry Murther and Sacriledge 5. They make seven Sacraments And at our Equirers Rates may make sevenscore What is a Divine Sacrament but an outward visible sign of an inward and spiritual grace given unto us ordained by Christ himself as a means whereby we receive the same and a pledge to assure us thereof And let him define a humane Sacrament more appositely if he can Then an outward visible sign of an inward and spiritual grace ordained by man himself as a means whereby we receive the same grace And wherein does a Mystical Ceremony come short of this Description whose declared end is To stir up the dull mind of man to the remenbramce of his duly to God by some notable and special signification whereby he may be edified Nor is there any thing wanting but the Royal assent the Divine stamp of Authority to make it a Sacrament as accomplisht at all points as those which are declared Generally necessary to salvation And if the Papalins erroneously judge their five ordained of God and we confess ours are not so all the difference is this That they are mistaken and act proportionably to their mistake and we see better and yet act disproportionably But the truth is many of their most Learned Writers freely own their five Sacraments to be no more then Ecclesiastical Traditions and Mystical Ceremonies such as the Sign of the Cross though to set them off to the eye they honour them with the August Title of Sacraments Thus Petrus a Soto Omnes illae Observationes sunt Traditiones Apostolicae quarum principium Author origo in Sacris Scripturis inveniri non potest Cujusmodi sunt Oblatio sacrificii Altaris unctio Chrismatis in vocatio Sanctorum Orationes pro defunctis totum Sacramentum Confirmationis ordinis Matrimonii Paenitentiae â—…nctionis extremae Merita Operum necessitas satisfactionis enumeratio peceatorum facienda sacerdoti We are to account all those Observations Apostolical Traditions whose Beginning Author and Origine are not found in the Holy Scriptures Such as are the Oblation of the sacrifice of the Altar the Anointing with Chrisme Invocation of Saints Prayers for the Dead The whole Sacrament of Confirmation of Orders of Matrimony of Penitance of extreme unction the merits of Good Works the necessity of satisfaction and Auricular confession 6. They have taken away one of the ten Commandments and have Arts of evacuating all the rest And why may they not evacuate the second as well as our Author the fourth Commandment All were equally promulgated in Mount Sinai all have the same Signature of Divine Authority and he that can make Schism equal to Idolatry may when he sees his time throw off the second as he has done the fourth for a piece of Judaical Superstition 7. They have brought in Pageantry instead of Piety and Devotion effaced the true lineaments of Christianity and instead thereof recommended and obtruded upon the world the dictates of Ambition the Artifices of gain He may safely talk his pleasure at this distance though it would not be so prudent to preach this Doctrine where the Popes great Horse sets his foot All the use I shall make of it is this little That if the introduction of Pageantry instead of Piety and Devotion be a good warrant to justifie our Separation from Rome Let them judge who have to do with it whether it were Fellony to remove a mans Quarters ten miles from some Cathedrals 8. Lastly says he these things could not be submitted to without grievous sin and manifest danger of Damnation No! now observe how the Romanist will belabour him with his own Cudgel p. 122. It s the custom of those that have a mind to quarrel to aggravate and heighten the Causes of discontent to the end that the ensuing mischief may not be imputed to the frowardness of their temper but to the greatness of the provocation And passion is such a magnifying glass as is able to extend a Mole-hill to a Mountain If men would be perswaded to lay aside their passions and calmly consider the nature of those things that they divided from the Catholick Church upon they would be so far from seeing Reason to perpetuate the Schism that they would on the contrary be seized with wonder and indignation that they have been imposed upon so far as to take those things for great deformities which upon mature Consideration are really nothing worse then Moles which may be upon the most beautiful face But the Reader will easily see that these are nothing but some ill gathered shreds out of your Formulâ—… Oratoriae or Clarks Transitions which will
Officers Offices Ordinances superadded to the Evangelical Law A person that shall separate from its Communion in those things wherein it refuses to reform may without breach of charity be called a Schismatick § 7. Whether a Christian may act against the superseding Dictate of his Conscience and may give it up to be ruled by an Imaginary publick Conscience § 8. Whether seeing we have the unerring word of God to guide us to be mislead by our Leaders is a good Countersecurity against the Judgment of God § 9. Whether it be lawful to break the least of Scripture Commandments to purchase our Quiet with men or secure our own Repose in the world § 10. Whether the command of my Superiour will justify me in Murthering the Soul of my weak Brother when I may avoid giving the scandal in things indifferent § 11. Whether can the command of a Superiour make that no sin but a duty but without that command had been no duty but sin § 12. Whether a Minister of the Gospel may submit to have his Prayers and Sermons Composed for him by others And whether he be a Minister at all who is not able in some measure to discharge both to Edification § 13. Whether a Christian may without sin wholly and perpetually suffer his Christian Liberty to be determined one way though under future Circumstances it may be the command or God for a season to determine it the other way § 14. Whether a Christian Willing to subscribe to all that Christ has propounded to him to believe and to engage solemnly to do all that Christ requires him to do and not contradicting such engagement by Conversation arguing him of praevalent Hypocrisy but having given good proof before men of his Holiness ought to be denyed Christian Communion § 15. Whether upon such tendries made and their refusal only because he will not submit to new Terms of Communion not approved by the Word of God he shall adjoyn himself to some other particular Church where the Doctrine of Christianity is purely Preached the Sacraments duely Administred and the Conditions of enjoying all these and other the Ordinances of Christ honourable and easie such Departure from the one and Conjunction with the other be that Schism noted in the Scripture § 16. Whether any Church hath power to advance indifferent things above their indifferent Natures and make them Holy in their use and relation appropriated to Gods immediate Worship and impose them as the Terms of exercising the Ministerial Office § 17. Whether any Church hath power to institute new dedicating and imitiating signs and symbols whereby persons are declared and professed to be visible Cristians § 18. Whether being clearly convinced by the Word of God that there are Corruptions in a particular Church whereof I am a Member I ought not to endeavour in my place and Station lawfully to reform them And if a prevailing number in that Church shall not only refuse to reform but require of me to renounce all such lawful endeavours upon pain and peril of casting out of Communion I may not wave the society of the corrupt Majority and adhere to the more sober and moderate party who will reform themselves 2 His second task is to prove that something must be foregone for peace The design of this loose Discourse may de reduced to this Argument Small matters though truths or duties are to be sacrificed to peace But the things that Dissenters stick and boggle at are such small matters therefore they ought to be sacrificed to peace To which I only say at present That I modestly deny both his Premisses and do hope he will as modestly deny the Conclusion And perhaps some Sawcy Fellow or other will take up the Argument and give it one turn Small matters that are indifferences ought to be sacrificed to peace but the things imposed upon Dissenters in the judgment of the Imposers are small indifferent things therefore they ought to be sacrificed to peace or thus Those things which we account little we ought not make necessary to peace union 〈◊〉 the things which are in difference are in our own account little therefore we ought not to make them necessary to peace and union Something then we would give for peace and more then we can modestly speak of If it were to be had for Money we should not think that Gold could buy Peace too dear though Truth may But may we humbly enquire of the Enquirer whether he have this Peace to sell And at what rates it may be purchased I have Carefully not to say Curiously perused his whole Discourse and I must confess to the Reader that I am so far from understanding how the Market goes that I suspect he knows not his own Mind Page 131. He tells us We must be at some cost to purchase it and part with something for it Well! but what is that something Will Petitions Supplications Prayers Humbling our selves at his Footstoole procure us Peace No! That something is nothing Men are not so mad as to part with such a rich Commodity as Peace for an old song of Petitions What is it then Oh! pag. 130. He told us from Erasmus That Peace was not too dear at the price of some Truth Very good Will then telling half a dozen round Lyes procure us our Peace or the renouncing half a score Scripture-truths or so Oh but we are commanded to buy the Truth not sell it Net to do evil that good may come And besides that Peace will never wear well nor last long that is purchased with the loss of Truth To war with God or skirmish the Scripture is no approved method to secure Peace amongst our selves Well then pag â—…32 He tells us We must subdue our passions and castigate our heats And I think we have had pretty good Coolers then we must take in our sailes lighten the ship cast overboard the Fardles of our private fancies and opinions And we are Content to cast overboard any thing that is purely our own only if any of the Rich Lading of Truth should be packt up in those Fardles we humbly pray that may be spared If our own private personal Concerns were only called for he should find the Non-conformists as one man saying sin autem Jonas ille ego sim projicite me in Mare ut tempestas desaeviat Pray throw us into the Sea only do not throw any concern of Christ nor Reformation after us Well! then he would have us offer something to those touchy Deities of Custom and Vulgar Opinion But really these are a Couple of such Insatiable Idols it were cheaper to starve them then feed them we may Maintain Bell and the Dragon at as easie rates What is it then we must part with for peace At last it comes out with much ado Loath to confess till just turning off the Ladder for these are his Last words under this head pag. 137. In a word that we part with all that
upon pain of death If others be excluded by the Palizadoes of Ceremonies however meet Materials for such a Constitution never hope the Church should be a Holy Colledge but a Lazarhouse for they that are of no Religion will be of any Religion rather than be undone for being of none and they that are really of any Religion will endeavour to go to Heaven in better company And such were the beauties of the Prime-primitive Confessâ—…rs but now there is a sad Regeneracy and that the Rendâ—…r way not suspect I envy our Authors Abilities I shall give him a tast of his Excellencies in exposing the Modâ—…rn Piety 1. Now dry Opinions are taken for Faith Oh what a lucky hint had here been for one that was so 〈◊〉 〈◊〉 to be ingenious For dry Opinions you know are very 〈◊〉 matter which will catch at the smallest Spark and therefore must needs set the whole World in a flame But 2. Men have been busy in making New Creeds and have forgotten to practise the Old Whence Note for your Learning and singular Eâ—…ification that though some mistake the Creed for a Prayer yet it will serve without sensible error for the Ten Commandments And yet perhaps praâ—…ng a Creed is not so easy a matter as he may imagine Let Men but believe their Credenda and practise the Agenda and they shall never be Reproach'd by me for not practising their Creed whether it be Old or New I am very consident the Innocent Reader takes it for granted that the Enquirer has all this while been comparing the Piety of Ancient days with that of the Present as iâ—… stands at home amongst our selves But he 's meerly guiled for all this gawdy Eloquence has been spent upon forrein Countries Such says he is the condition of the Greek and Latin Churches There 't is that they are so busy in making New Creeds that they have forgotten to practise the Old Just as if one of Iobs Messengers should cry out in the streets Fire Fire And on startled at the Alarm asks Where Where Oh at 〈◊〉 Escurâ—…al At the Escurial in Spain near Madrid Nay then we are well enough I was afraid it had been my next Neighbour Ucalegon and therefore I hope we may have time enough to remove our Goods But Reader be not too secure for the Sparks are already flown over into England If we come nearer home says he I doubt we shall not find things much better There is one piece of Iustice or Charity which I must here demand or beg of my Reader and ' ti this That if the Enquiter has a priviledge to suppose his Searfire beyond the Seas I may be allowed the priviledge to suppose that my poor Bucket was bestowed there also and that though the Tragedy of Mustapha was acted in London yet the Scene was laid at Constantinople That the Brittish Churches were so famous for Religion in the first Times of their Plantation I am right glad to hear and hope the News is true But the Evidence and the Consequence do both exceedingly trouble me The former is slender that if we touch it not very gingerly like the Apples of Sodom it will moulder into dust and the latter is so dangerous that it concerns him to handle it gently lest it prick his fingers And 1. for the Evidence If the presence of the British Bishops at the Council of Arles be his best proof it must proceed thus The British Bishops were present at the Council Their presence must presume their subscription to the Articles Their subscription must imply a virtual and implicit consent of the British Clergy and then the consent of the Clergy must involve the Approbation of all the Churches And lastly the Churches Approbation of the Articles must infer that they practised their Creed and that their Lives were so eminent for Holiness that they did as it were shine with some Rayes or Beams of Divinity And here is a Teame of connected inferences that if one fails the conclusion will be left in the Mire And therefore he has another proof to help it out at a standing pull At the Time of the Nicene Council Britain was accounted one of the Six Diocesses of the Western Empire And then no Rational Creature can desire clearer demonstration that they were eximiously Holy for if they were of any Diocess first or sixth it makes no great matter provided it be but of the Western Empire it will infallibly conclude their Piety though it had been more clear in my mind had it been a Diocess not of the Empire only but the Church And then 2. for the Consequence that seems very perilous for if the presence of the British Bishops at the Council at Arles implies their Subscription and that Subscription the consent of the Clergy the Clergies consent the Approbation of the People and that infers their Holiness Then say some the Presence of the English Divines at the Synod of Dort and their Subscription to the Articles will imply the consent of the Clergy and the consent of the Clergy the Approbation of the English Church and there 's no remedy for it that I can see If the presence of the one will evince the Kingdoms Sanctity the Presence and Subscription of the other will much stronger evince the Kingdoms Orthodoxy For Subscription is a good step beyond bare Presence and so our Premises are stronger And Sanctity is a good step beyond Truth in the Understanding and so our Conclusion is more modest We are now coming to lower Times to the Catholick Times of Popery And Religion holds very good still and runs â—…lear but there 's no help for it he must tilt it or it will run Dregs in the Reformation The Inhabitants of this Island says he have not been more famous for Martial Prowess than for Sincere Piety and Devotion For Polydore Virgil an Italian and Erasmus a Dutchman both of the Roman Communion and therefore be sure competent Witnesses affirm there was more true Devotion and Sincerity of Religion in this Church than in any one place of the World besides Auditum admissi Risum teneatis I have known a sober Horse break Bridle upon a far less provocation We will for once to gratifie this Enquirers longing suppose that there was more true Piety and sincere Devotion amongst the English Papisis than among the Albigenses and Waldâ—…nses than in 〈◊〉 or wherever else the Gospel had begun to dawne but that I 〈◊〉 Virâ—…il and Erasmus should be competent Witnesses and thâ—…refore competent Witnesses because of the Roman Communion does a little â—…tumble me and that because it has ever been as the 〈◊〉 so the Religious Practise of those in Communion with Rome to Magnifie those in Communion with Her and as much to depretiate the Holiness of all those that had once withdrawn themselves from her corruptions The Argument such as it is proceâ—…ds thus They that were of the Roman Communion must needâ—… be 〈◊〉 competent witnesses of
the truth of the Devotion and siâ—…ccrity of â—…he Religion of those of the same Communio but such and so Quâ—…lified were this Polydore Virgil and this Erasmus and therefore they must needs be supposed Testâ—…s 〈◊〉 compâ—…tent witnesses of the Truth of the Devotion and sincerity of the Religion of those of the same Communion and such at that time was the Church of England And the strength of the Argument depends upon some old stable Maximes which like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are never to be denied As that Ask his Fâ—…llow whether he be a Thief And Birds of a Feather are impartial in â—…lazoning one anothers Vices But yet if he will define Piety by Superstition and Religion by blind Zeal and Devotion by hood-wink'd Obedience Charity by a Merit-mongering Humour laying out it self in uncommanded Fopperies idle Self-Macerations Idolatrous Masses Fool-hardy Pilgrimages Dirges Trentalls Obits Requiâ—…ms and such like Trash and Trumpery I will not contend Let Erasmus and his fellow Polydore pass for irresragable Evidence and the Piety of those days out-shone that of their Contemporaries and Successors amongst the reformed Christians Quantum interignes Luna minores Well but yet the Universal Pastor observed the Sheep of England to bear such good Fleeces and so patiently to submit to the Shearer that he kept a Vigilant Eye over his Flocks and his Vigilancy was Rewarded with the Golden Fleece This indeed quite shames the present Age and dazles our Eyes with the Lustre of those Brightter Times And here we are â—…quainte with two Notable Secrets 1. That the Piety of the English Sheep thâ—…n lay very much in patiently submitting to the Sâ—…carer And surely were men but ingenuous to confess a known truth they could have no cause to reproach the present piety of the English Sheep upon that Account What they could desire more of the poor Sheep then the Fleece unless they would flâ—…a off the skin and eat the flesh I cannot imagine And that can be no profound policy in the Pastor for the Fleece of the living will give more then the skin of the dead It s much better Husbandry to strip them yearly of their Coats then once for all to cut their Throats and it has past for wholsome Doctrine in the days of Yore Boni pastoris est pâ—…cus Tondere non 〈◊〉 But 2. Another deep point is this That the vigilancy of the Pastor consists in looking strictly after the fleece of the Flock In which particular I know no reason why the vigilancy of former times should be so Idolatrously predicated above that of our own We are come at length to the times of the Reformation and whilst he engages in a just and sober commendation of them there 's nâ—…ne shall more chearfully keep pace with Him provided always he â—…allop not too fast and ride us quite out of Breath And the Glories of our English Reformation were as followeth 1. It was the most orderly not brought in with Tumult and Sedition as most changes are Let God alone have the glory of so great a mercy And such was this though indeed the Excellency of a Reformation lies not only or chiefly in the still and silent manner of its Introduction but in its Harmony with the Primitive Rule of Reformation which is to Reduce all things to their Divine Patterns and Originals Peace is mainly valuable for purity And the freedom from noises of Axes and Hammers in the building of Solomons Temple was that they might more severely attend to their Archetype Where God gives Reformers more peace he expects from them more purity And if they may work the safer he expects they should work the better It were great ingratitude to Goâ—… if we should account our Gospel cheap because it came to us so And as much vanity to boast how our Ancestors got it unless we can produce it as pure as they left it to us peaceable 2. It was the most Moderate and Temperate Moderation is a virtue very much commended by those who never intend to exercise it As an old griping Usurer commends his Coin so highly and loves it so dearly that he will not part with one penny The Reformation might be Moderate in a two sold Acceptation either first moderate in our departure from Error and Corruption or secondly Moderate and Temperate in our approaching to the word of God Now to resolve to be moderately reformed either of these ways ought not to be Recorded amongst the Glories of a Church There are few that would be moderately Rich moderately great they fear no excess that way all the danger is least we should be too immoderate and unreasonable in obeying Christs Commandments and conforming to the Apostoâ—…cal Churches The measure of our love to Christ is to love him without measure The degree of our Obedience is to obey in the highest Degree and the Bounds of our Conformity to the Gospel to set our selves no Bounds but what Christ has set us Gods Praise can suffer no Hyperbole his Love need fear no Paroxysme As he that presumes â—…e has Grace enough may do well to question whether he has any Grace so he that is so confident he is Reformed enough shall tempt others to suspect he is very little Reformed There 's more danger of being Lukewarm in Reforming than Scalding hot and though it be easie to be over righteous in imposing our own Inventions it will be impossible to be so in imitating Gods Prescriptions But amongst all the kinds of Moderation that were in the Reformation one small quantity more of Moderation towards their Brethren would have sweetned all and yet they say that wanted not at first but is since much decayed But the Moderation of the first Reformers appears § 1. In that they did not purge out the good because it had been formerly abused as the Humour of some is This indeed argued their singular prudence and discerning Spirit But yet there are some things not evil in themselves but made so by abuse which without imputation of Humorists they might have purged out And this was Hezekiah's Humour if it must be so called who made the Brazen Serpent a Nchushtan and scarcely that when once it had been abus'd to Idolatry which yet had more to plead for it self than those Good Things of which our Enquirer is so Tender I mean the Signature of an old Ius Divinum Whatever is good in it self or made so by Divine positive Law and shall afterwards be abused to superstitious ends and uses we must take some pains to scowr off the filth and file away the rust and to wash away the soil that it has contracted and to vindicate it to its Native Beauty and Integrity but for the Inventions of Men I know no such service we owe them to lie always scrubâ—…ing and scowring and rinsing and when all 's done their obstinate and inveterate Leprosie like that of Gehazi will never be fetch'd out And this was the Humour too of Bishop
may have something to do to keep Man humble upon this Hypothesis But whether of these Two Principles makes the nearer Approach to the Church of England I mean that Doctrine which is express'd in the thirty nine Articles let the 10. Art judge The Condition of Man is such after the Fall that he cannot turn nor prepare himself by his own Natural Strength to Faith and calling upon God wherefore we have no power to do good Works pleasant and acceptable to God without the Grace of God preventing us that we may have a good will and working with us when we have that good will Our Enquirer will tell us by and by p. 9. That there has been little or no alteration made in the Doctrine of this Church since the beginning of the Reformation And therefore I conclude that there has been no alteration made from an Anti-Arminian to an Arminian sense for that cannot be called little or no alteration Now that this 10 Art in the beginning of the Reformation in Edw. VI. Reign had an Anti-Arminian sense will be out of Question to him that remembers what Addition there was then made to it The Grace of Christ or the H. Ghost by him given doth take away the Stony Heart and giveth an Heart of Flesh and although those that have no will to good things he maketh them to will and those that would evil things he maketh them not to will yet nevertheless he forceth not the will Articles Printed by I. Day Anno 1553. Cum Privilegio If this then be the sense of the Article let him go practise at home and turn his Brains how to keep Man Humble and yet neither make him Stock nor Stone and when he has found out the Mystery send word to the Synod who I am assured never asserted higher than this amounts to But if this be not the sense of the Article at present though it was once so then it must follow that the Church has more than a little alter'd her Doctrine since the Reformation And then a worse thing than all this will follow for p 8. He allows That if this Church did approach too near Popery it would serve to justifie a Secession from it But says another if it approaches too near Arminianism it approaches too near Popery and therefore our Enquirer will warrant any Mans Secession from the Church without the least imputation of Schisme What a close connexion there is between those two errours we shall hear e're long and thither we refer the Reader when we have told him that the Church of England is certainly free from any Tincture of Arminianism and so far free from any spot of Popery only it concern'd the Enquirer to understand the consequences of his own scandalous Reflections I have done with his first Answer 2. I come now to his second The Artiâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Church do with such adâ—… prudence and wariness handle thesâ—… 〈◊〉 〈◊〉 〈◊〉 paerticular respect was had to these Men and care taken that they might Abundare sensu suo I cannot imagine what greater Reproach he could throw upon these famous Articles and their worthy Compilers then to suggest that they were calculated for all Meridians and Latitudes As if the Church did imitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Delphian Apollo whose Oracles wore Two Faces under one Heed and were penn'd like those Amphilogies that cheated Croesus and Pyrrâ—… into their distruction Or as if like Ianus they looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 backwards and forwards and like the untouch'd Needle stood indifferently to be interpreted through the two and thirty Points of the Compass The Papists do never more maliciously reproach the Scriptures than when they call it a Lesbian Rule a Nose of Wax a Leaden Dagger a Pair of Scamans Trowzes a Movable Dyal you may make it what a Clock you please And yet they never arriv'd at that height of Blasphemy as to say it was Industriously so penn'd by the Amannenses of the Holy Ghost I dare not entertain so little Charity for an Assembly of Holy and Learned Men convened upon so solemn an occasion that they would play Legerde main and contrive us a Systeme of Divinity which should be 〈◊〉 pacis non veritatis The Conventicle of Trent indeed acted like themselves that is a pack of Juglers who when they were gravelled and knew not how to hush the noise and impâ—…rtunate Clamour of the bickering Factions the Craftiâ—…r Lâ—…ng Mâ—…n found out a Temper as they call'd it to skin over that Wouâ—…d which they could not heal and durst not search And what was the success of these Carnal Policies only this Both parties retained their differing opinions believed just as they did befâ—…re and when they fâ—…und how they had been cajouled the Conâ—… versiâ—…s which for a while had been smothered under the Ashes of a Blind Subscription broke out into a more violent flame The craft of this Politick Juncto that impartial Hâ—…storian Pietro Polaâ—… has opened to the World Hist. Conne of Trent p. 216. In the â—…ear 1546. says she In the end of the Session Dominicus a Soto principal of the Dominicans wrote Three Books of Nature and Grace wherein all his old Opinions were found Then comes Andreas Vega a great Man amongst the Franciscans and he â—…ites no less than Fifteen Books upon the 16 Points of the Decree that passed that Session and expounded all according to his own Opinions And yet their opinions were directly contrary to one another though both supposed to agree with the Decree of the Council So Righteous it is with God that they who design not their Confessions for an Instrument of Truth which is Gods End should not find them an Instrement of Peace which is all their End They that will separate Truth from Peace shall certainly miss both of Pâ—…ace and Truth The Title prefix'd to the Book of Articles does abundantly secure us of their Honesty The Catholick Doctrine believed and professed in the Church of England Now how shall we at all believe if we know not what to belâ—…eve And if the Trumpet gives an uncertain Sound 't is all one as if it were not Sounded That which is every thing and every where is nothing and no where That which has no determinate Sense has no Sense and that 's very near akin to Non-sense The Iews indeed have a Tradition that the Manna was what every Mans appetite could relish and such a Religion would these Men invent as should be most flexible where it ought not to bend and where it should yield there to be inâ—…exible Strange it is that Religion of all things in the World should be unfix'd and like Delos or O-Brazile float up and dâ—…n in various and uncertain Conjectures What Aristotle â—…'d to say of oâ—… of his Books That is was Editus non Editus and what was the just reproach of the Rhemists Testament that it câ—…e forth as some reporâ—… of a great Princes Sword with
a Padlock upon 't so stuffed with Pen and Ink-horn Terms that it was almost as intelligible in Latin the same contumely does our Enquirer pour out upon the Articles of the Church which were the most famous Testimony that then for many Years nay Ages had been given to the Truth of the Gospel I conclude then that he must be very immodest that can entertain a thought so unworthy the Learning Religion and sincetity of our first Reformers which were their greatest Ornaments as they were of their Times and the Articles the greatest glory of them both I know it 's an easie matter to draw up a Proposition so dubiously that the greatest Dissenters may subscribe it but what is the advantage of such dawbing Policy Peace or Unity of Judgment Some Men indeed have got a Worm in their Pates and they fancy this an expedient for these ends but there 's no such matter for the Subscribers in this Case do not bow their jugdments to the Articles but gently bend the Articles to their judgment It 's not the Bank that moves to the Boat but the Boat that moves to the Bank and each Party thinks it self the stronger because it can draw in the obsequious Articles to abet their opinioons When therefore he insinuates that they of the Calâ—…inistical perswasion in subscribing the Articles are forced to use Scholastick Subtleties to reconcile their opinions to them we entreat them to use Scholastick Subâ—…leties who are of the other judgment to reconcile the Articles to their opinions and they will find all too little unless they borrow a Point or two of Conscience first to resolve to subscribe and then defend it afterwards as well as they can And when he intimates that they were only some few Divines of this Church that used this expedient we know well that till the appearance of the late A. B. Laud the generality of this Church were of the Dort perswasion Arminianism has been openly declared Schism Arminius himself an Enemy to the Grace of God by our greatest and most Learned Princes and the greatest of our Church-Men have declared against it as a stranger and enemy to our Church But all this as I observ'd was brought in to vilifie the Synod of Dort and that eminently Learned and Holy Person St. Austin whose Credit whilst the Enquirer would wound he shall but like the Viper in the Fable Break his own Teeth and never hurt the impregnable Steel 2. A second pretended Objection against the Church is That it is not sufficiently purged from the Dross of Romish Superstitions It 's a marvelous advantage to him that challenges another to fight if he may prescribe and impose the Weapon this Authority has our Enquirer and some of his Camerades arrogated as peculiar to themselves that they may put what objections they please into the Mouths of Dissenters For though they cannot in the largest Charity acquit a Party neither considerable for Number or solid Learning which yet by noise and Pragmaticalness and some other Artifices have vested themselves with the Name of the Church yet they are ready to clear the Articles of the Church from Popery and Arminianism I intend those alone who would obtrude a meaning upon the Doctrine as if it impugned particular Election Original Sin and asserted Free-will Iustification by our own Works and the rest of those Points whereof some mention has been made In the first of Car. I. The House of Commons exhibited Articles against one Mr. Richard Mountague the 5th of which was thus And whereas in the 17th of the said Articles it is Resolved That God hath certainly decreed by his Counsel secret to us to deliver from Curse and Damnation those whom he hath chosen out of Mankind in Christ and to bring them by Christ to Everlasting salvation wherefore they which be endued with so excellent a Benefit be called according to Gods purpose working in due time they through Grace obey that calling they be justified freely walk Religiously in good works and at last by Gods mercy attain to Everlasting Felicity He the said Richard Mountague 〈◊〉 the said Book called The Appeal doth affirm and maintain that men justified may fall away from that state which once they had Thereby laâ—…ing a most malicious scandal upon the Church of England as if he did differ herein from the Reformed Churches in England and thâ—… Reformed Churches beyond the Seas and did Consent unto those pernicious Errours commonly called Arminianism which the late famous Q. Eliz. and K. James of happy memory did so piously and Religiously labour to suppress And farther they charge him That the scope and end of his Book was to give â—…ncouragement to Popery and to withdraw his Majesties Subjects frrom the True Religion establisht From whence we have gained this Point that that Doctrine which denies Perseverance in them that were once Justified doth abet Arminianism and therein draw near Popery But if these men might expound the Articles they would deny the one and abet the other and therefore do draw too near Popery Hereupon Dissenters have a warrant under his own Hand to withdraw from the Church for says he p. 8. If the charge of drawing too near the Church of Rome were true or if it were probable it would justifie their separation from it In 5 Caroli I. The House of Commons made this protestation Whosoever shall bring in Innovation of Religion or by Favour or Countenance seâ—…k to extend Popery or Arminianism or other Opinion disagreeing from the truth or Orthodox Church shall be Reputed a Capital Enemy to this Kingdom and Common-wealth And so close has the connexion between Popery and Arminianism ever been adjudged that the Jusuites who throughly understand their Interest and the most proper and suitable means to promote it hâ—…ve pâ—…ht upon This as the best expedient to introduce That for 〈◊〉 â—…s in that Triumphant Letter of theirs to their Rector at 〈◊〉 they express themselves Now we have planted that Soveraign Drug of Arminianism which will purge the Protestants of their Heresie and it flourishes and brings forth fruit in due season Whence we are taught both our Disease and our Remedy The Disease under which poor England laboured was Protestancy the Remedy was the Iesuites powder or a round Dose of Arminianism which is it seems a specifick purger of that Humour That the Divines of this Church did formerly maintain a just suspicion that the Opinions of Conditional Election and falling away totally from Grace were an In-let to Popery we need no other evidence then that Letter written by the University of Cambridge to their Chancellor upon the occasion of Barrets and Baro's preaching up such like novelties It was dated March 8. 1595. If say they passage be admitted to these Errours the whole Body of Popery will break in upon us by little and little to the overthrow of all Religion And therefore they humbly beseech his Lordships good Aid and Assistance for the suppressing
those Errours in time and not only of those Errours but of Gross Popery like by such means in time to Creep in amongst them as they found by late experience it dangerously begun I say not that the Articles of the Church encline to Popery nay they detest it but this I say that if they did encline to Arminianism they must to Popery If they do not why are they with allowance so misconstrued if they do then the secession of the Non-conformists is thereby justified Having therefore made this Objection for the Dissenters he will give them their Answer and prove the unreasonableness of this suggestion That the Church of England approaches too near the Superstitions of Rome 1. It s certain says he there hath been little or no Alteration made either in the Doctrine Discipline or Liturgy since the first Reformation Little or none Does he mean for the better or the worse To say there has liâ—…le or none been made for the better is a Commendation so cold that silence had been more an Honour than such praise The Reformation was begun as the times would bear A fair Copy was set for posterity to imitate never dreaming that their Rudiments should have been our utmost perfection That their first step should have been our Hercules Pillars and a Ne plus ultra to all future endeavours To say there has been little or no Alterâ—… made for the worse is a more modest way of Defamation but â—…enters have many things to say to this § 1 That there have been consâ—…ble Alterations made in the Articles themselves if not as they remain in Scriptis yet as they are publickly interpreted for we subscribe not to a heap of Letters and Syllables but to the sense and meaning of certain propositions as they are owned by the Church What the Church owns say they we can no otherwise understand then by those Writings which appear every day Licensed and approved by those of greatest Authority in the Church Now if we may judge of the meaning of the Articles by those Writings They are as much Altered as if Negatives had been changed into Affirmatives or Affirmatives into Negatives In former times they were generally subscribed because the most scrupulous were generally informed by those of most eminent place in the Church that the meaning was found but now say they we are informed otherwise we see our mistake the words have a different and contrary meaning and therefore we must be excused in subscription 2. They will say That what the Enquirer calls little or nothing is a very great something for it concerns us not so much what is put into the Liturgy or Rituals as what is made a Condition of Communion whiâ—…h the Church Now in the beginning of the Reformation though many things were in use yet few imposed as the necessary Terms of enjoying a station in that Society Things supposed indifferent were used as in different In the 13th of Q. Eliz. subscription is only required to Doctrinals and such Subscribers though not ordained by Prelates were admitted to officiate as Ministers of the Church of England But now subscription is peremptorily required to all and every thing contain'd in the Book of Commonprayer The Book of ordering Bishops Priests and Deacons wherein are considerable Doctrinal Additions and Alterations such as the different Orders of Bishops Priests and Deacons supposed to be distinct jure divino A Doctrine which A. B. Cranmer understood not as is evident from his M. S. exemplified in Dr. St. his Irenicum In the beginning of the Reformation Ceremonies were retained to win upon the people who were then generally Papists and doted upon old usages and not as the necessary conditions of Communion They were retained not to shut out of Dores the Protestants which is their present use but to invite in the Romanists which was their Original end but there 's nothing more common then for Institutions to degenerate and be perverted from the first Reasons of their usage and yet still to plead the Credit of their Originals Thus Indulgences and Remission of sins were first granted to all that would engage in the Holy War to recover the Sepulchre of Christ out of the hands of the Saracens but in process of time they were dispensed to them who would massacre the Waldenses and Albigenses and such as could not obey the Tyranny of the Romish saction Thus was the Inquisition first set up to discover the Hypocritical Moors in Spain but the edge of it since turned against the Protestants And thus were the Ceremonies perverted at first made a Key to let in the Papists and now made a Lock to shut out Protestants What a glorious work must it then be to abolish those Engines that seeing they are become weak to do Good they may be rendred as impotent to do mischief Imitating herein the Apostle who once circumcised Timothy to gain the weak Iews yet stoutly refused to Circumcise Titus least he should stumble the weak Gentiles 3. The Ceremonies its true crept into the Church pretty early yet they laid no weight no stress upon them It was decreed by the Councel of Sardica that none should be made a Bishop 〈◊〉 â—…e that had passed the Inferiour Orders and continued in them for some time and yet we see they insisted not upon such a Canon when it might prejudice the Church and exclude useful persons from the Ministry and therefore Nectarius was chosen Patriarch of Constantinople not only being a Lay-man but unbaptized As our Enquirer commends and admires the Churches Wisdom in forming her Doctrinal Articles that men of various perswasions might subscribe them so her tenderness and wisdom had been no less admirable had she recommended Ceremonies with such an Indifferency that they who were passionately sond of them might be humoured and they that protest they scruple them in Conscience towards God might fairly let them alone for it can be no dishonour to a Church to be as Lax in Ceremonies of humane constitution as in Doctrines of Divine Revelation 4. Dissenters say from good grounds that that which makes all an insupportable burden viz. That we must subscribe according to the clause of the 20th Article that The Church has power to decree Rites and Ceremonies is added since the Beginning of the Reformation And this they think heavier than all the Ceremoniâ—…s put together many could practice a thing supposing it indifferent in it self and having a real tendency to a greater good who can by no means subscribe that the Church has such a power to take away my liberty I have taken notice that in the Ancient Bibles of this Church the Contents of Psalm 149. ran thus The Prophet exhorteth to praise God for his Love to his Church and for his benefits But in the latter days we had got high ranting Language The Prophet exhorteth to praise God for his Love to his Church and for that power that he hath given to his Church over the
Consciences of Men This is no little Addition 5. They will tell him that the number of Non-conformists was considerable from the very Infancy of the Reformation though it could not be expected that their names should be inserted in the Church Calender amongst the Confessors and that Non-conformity has run a line parallel with the National Reformation to this day But says our Enquirer The main quarrel is that we are not Always Reforming No that 's not the main nor any Quarrel that Dissenters have with them Let but Reformation be made in what is necessary and as often as is necessary and I know none disposed to Quarrel It were better never to be sick than to have a Remedy yet upon supposition of a Disease in my mind there 's nothing like an approved Medicine It 's more desirable not to make Shipwrack than to escape by a â—…lank yet when a wrack is made he deserves to sink that despises a subsidiary Plank If it were possible for Churches not to contract corruption I know no need because no use of Reformation Some Men hate Reformation as the Bear hates the Stake They pretend that the Reformation of the Church will discompose the State But the best way to preserve the Iron is to scowr away the Rust A dirty Face may be Wash'd and yet the skin never rub'd off and the House swept and never thrown out of the Windows They plead again That no Reformation can be made but what will notably diminish the Revenues Grandeur and Credit of the Church And this Objection has more real weight in it than all the rest This is the Capital grievance Hinc illae Lachrymae But does it not argue ae Saleable and Mercenary Soul that would Barter away Purity for Pluralities The most severe Reformation would leave too much if any thing for such an Objector what ever have been the specious Pretences this has been the real obstruction of an effectual Reformation Kings and Parliaments have always been inclinable towards a Redress of Exorbitances but the Covetousness and Pride of Churchmen have ever impeded their Pious endeavours A Parliament in Queen Eliz. Reign as we read in Dr. â—…llers Ch. History was bringing in a Bill against Pluralities and A. B. Whitguift sends a Letter to her Majesty signifying they were all undone Horse and Foot 〈◊〉 it passed Observe how he deplores the miserable state of the Church The woful and distressed estate whereinto we are like to fall forceth us with grief of heart in most Humble manner to â—…ave your Majesties most Soveraign Protection Why what â—…s the â—…ter were they making a Law against Preaching No! or against Common-Prayer By no means what ailes then the distressed Man why We therefore not as Directors but as Humble Remembrancers beseech your Highnesses favourable beholding of our present state and what it will be in time if the Bill against Pluralities should take place No question it must be utter extirpation of the Christian Religion Thus in another Letter to the same Queen he complains with Lamentations that would soften a heart of Marble That they have brought in a Bill giving liberty to marry at all times of the year without restraint well but if men be obnoxious to the evil all times of the year why should they not use the Remedy that God has appointed all times of the year The Apostle who tells us It s better to marry then burn did not except any time of the year But why may not a Parliament make a Law as well as the Ecclesiastical Court give a License that it shall be Lawful to marry at any time of the year Ay but the Parliament will make the Law for nothing whereas those other will have Money for their Liceâ—…ses But he proceeds It s Contrary to the old Canons continually observed by us Why but is it not Contrary to the old Canons to take Money for a License Yes but It tendeth to the slander of the Church as having hitherto maintained an Errour And now you have the bottom of the Bag All Reformation must touch the Clergy either in their Credits or Profits and it were better never to put a hand to that work then to touch either of those with a little finger 2. His second Answer is All is not to be esteemed Popery that is held by the Church of Rome we are not to depart further from her then she has departed from the Truth and those things wherein they Agree are such and no other as were generally received by All Christiaen Churches and by the Roman before it lay under any iâ—… character Many things might be returned but I shall say little only 1. As all is not to be accounted Popery which is held by the Church of Rome so neither is all to be accounted Schism which hot men in their passions and prejudices will call so Let that be now accounted Popery which in the beginning of the Reformation by the most eminent Divines of this Nation was so accounted and he will hear no more I presume of that Argument 2. I would be satisfied whether Rome departed from the Truth Simplicity and Complexion of the Evangelical Worship when she loaded the Church with such multitudes of unnecessary Ceremonies and Superstitions If not why did the Church of England depart from her in Any if so why did she not depart in All 3. Why should we be so tender of departing from an Abominable Strumpet were it not more Christian to say we will depart from the Reformed Churches abroad no further then they have departed from the Truth and then the Argument will be ingenuously strong rather to part with Ceremonies that we may Syncretize with Protestants then retain them that we may hold fair Quarter with Papists 4. It cannot be made appear that those things wherein the Agreement yet abides were generally received by all Christian Churches Kneeling at the Sacrament was not received in the Church till Rome came under an ill and most odious Character Many Centuries after the Apostles knew it not and when it was first entertain'd it was accommodated to the grand Idol of Transubstantiation But our Enquirer has a mind to be Resolved in a few Questions for his own private satisfaction 1. Qu. If there be such a dangerous affinity between the Church of England and the Romish how came it to pass that the blessed Instruments of our Reformation A. B. Cranmer and others laid down their lives in Testimony to this against that I meddle nor with his dangerous Affinities nor Câ—…nsanguinities nor whether they come within the Prohibited Degrees or no what I am concern'd in is his argument which may receive this short Answer They laid down their lives in testimony against those Errours wherein they differ'd and not against those wherein they might be agreed They might possibly agree in many and yet differ in so many as might cost them their Lives There was difference enough to justifie their opposition and yet
there might be Agreement enough to justifie a modest complaint I once heard a person upon his Arraignment for Burglary plead strongly that he had served his Majesty faithfully in his Wars the judge I remember took him up somewhat too short Friend you are not Indicted for your Loyalty but for breaking a House The Non-conformist agree with the Church of England in more and more material points then England can be supposed to Agree with Rome and yet all his smooth and oylie Oratory will not perswade the Dissenters that they suffer not from their Brethren The difference between the Church of England and Rome is very considerable it is Essential it constitutes them two distinct Societies and such as cannot Coalesce without fundamental alterations in the one and yet there might possibly remain some things which might speak too near an Approach I should be loath to be misunderstood and do question more my own infelicity to cloath my Conceptions with apposite expressions then the Acuteness of the Reader and therefore I shall give him this general Advertisement to prevent mistakes I am not concerned to Assert that this Church Approaches too near that of Rome but modestly examining whether the Enquirer has â—…roved his Negative that she does not and therefore does not because Cranmer Ridley c. laid down their lives in Testimony against Romish Corruptions I deny not the Consequent but the Consequence Not that this Church maintains a due distance from Rome but that it appears true upon this Reason because the bloody Papists put many of her Ancient Fathers and Zealous Children to death of whose weakness I am the more confident being assured by good History That they have most barbarously persecuted and murdered those who differ'd from them in some single Point whilst they held communion with them in all the rest The Church of England I say it again is departed from Rome but yet it may be true § 1. That some amongst us have laid such foundations as being regularly and proportionably advanc'd in their superstructures will either re-introduce that Abomination or condemn Cranmers separation In the grand Debate p 92 93. The Reverend and Learned Divines lay down these Rules 1. That God has given not only a Power but a Command â—…lso of Imposing whatsoever shall be truly Decent and becoming his Worship 2. That not Inferiours but Superiours must judge what iâ—… truly Convenient and Decent Now allow but the Pope and â—…is Consistory these favourable Concessions and it cannot reasonably be deny'd them by those who claim them and all their Injunctions will be justified and Cranmer with his Brethren found Will-sufferers who charg'd their persecutors to be Will-worshippers The Pope commands us to worship an Image nor terminating our Adoration therein but letting it slide nimbly through that Medium to the Adorable Object which it represents and all this as August and Decent and a great exciter of Devotion a mighty mover of Pious Affections I suppose my self to be one of those Inferiours who scruple the lawfulness of this practise He who is my supposed Superiour asks me whether I do not own it my Duty to Worship God I plainly own the Affirmative but I am not satisfied in the Mode of Adoration He answers readily The Modes of Worship are but indifferent Circumstances in their use very Decent and commanded too by those who have power to Impose and Iudge what is truly Decent I Rejoyn again This is very strange Doâ—…trine I have drunk in other apprehensions from my Mothers Milk But he stops my Mouth and turns me to the very Page where some of our most eminent Divines of late years do plead on their behalf what he pleads on his But further he Commands Holy Oyl Holy Water Consecrated Salt Crâ—…m Spittle Insuffâ—…ations Exorcisms with abundance of â—…ine Dâ—…es to be used in or with or in order to Baptism The inferiour scruples these as meâ—…t fooleries too childish and light to be used in Gods Worship But the Superiour takes you up You are not Competent Judges it belongs to him to Impose and Judge what is Deâ—… and such he has judged these and as such imposed them and your work is not Disputation but Obedience When B. Boâ—…ner heard thâ—… in â—…r Reformaâ—…ion we had reserved some of the old Ceremonies he answered with a smile They haâ—…e begun to Tast of our Brâ—… and in time they 'l eat of our Beef The old Crafty Fox knew well that where there was a Nest Egge left the Priest and Friers would Lay to it the whole Racemation of their Superstitions They that take away a practise and do not renounce the Principle upon which 't is built do but lop off some of the more Luxuriant Branches whilst the Tree is alive or turn his Holiness out of doors and yet give him the Key in 's Pocket to return at his leasure or pleasure And he might be too hasty that said The English forced the Pope out of dâ—…rs so hastily that he had not time to take his Garmenâ—… with him I confess I have been puzled what Answer to give to a Cavilling Popish Priest when he asks so pertly why the Priest may not put his Fingers in the Childs Ears in Token that it shall hearken diligently to the Word of God why not put Salt upon the Childs Tongue methinks I see how the poor wretch screws and twist up its Mouth in Token that its Speech shall be seasoned with Salt as well as make an Airy Cross over its Fore-head in Token that it shall confess a Crucified Christ If we will give scope to our wanton extravagant fancies and set our pregnant inventions on work we might easily excogitate a thousand such pretty ingenious knacks as might bear some Imaginary Allusion to some Spiritual Grace or Duty but amongst them all I wonder no lucky Fancy never stumbled upon 't to put a Decent Banner with St. Georges â—…ss upon 't into the Childs Hand in Token that it should manfull and not like a Child fight under Christs Banner 2. Quest. How comes it to pass that all those of the Roman Communion withdraw themselves from ours and all true Protestants think it their Duty to absent themselves from their Worship Physitians do carefully observe the Indications of Nature and therefore observing that our Enquirers mind stands strongly inclined to a little pleasantness why should we check the Humour How comes it to pass Truly I neither know that it does come to pass nor why it comes to pass I am certain I have read or heard that for the first 12. years of Queen Eliz. the Papists came to Church and if they have knock'd off since and why they have knock'd off I wait for an Answer from this Enquirer King Edw. VI in his Proclamation to the Devenshire Rebels tells them That if the Mass were good in Latin it could not be bad by being Translated into English It could not be objected as 't was against the Commedian
a Minister for such are the low thoughts Men have of their Souls that they will intrust them with the most raw and unexperienc'd Novice Hitherto his discourse has proceeded upon a supposition that the Charge had been true yet the Inference he thinks would have been false but now he comes roundly to the denial of the Charge and a laborious confutation of it to no purpose 2. Combined wit and malice says our Enquirer shall not be able to fix any scandal upon the Body of the English Clergy I hope they never shall Nor have I met with any so absurd and disingenuous as for the sake of some though many individuals to cast an aspersion upon a whole Society excepting those who have least Reason If the Body of the Clergy be Innocent all the Combinations of wit and malice shall not be able to Eclipse their unspotted Innocency that it shall break more gloriously through those envious Clouds which had obscured its brightness and if they be Peccant all the combined Wit and Rhetorick in the World wil not wipe away the guilt and filth it must be Repentance and Reformation that can only be their Compurgators 1. First then concerning their Learning a thing that has been hitherto indisputable and may continue so still if the weakness of this Gentlemans proofs do not render the truth of the proposition suspected But hear his Arguments 1. If the Preaching of the present Age be not better than that of the former I would fain know the Reason why the Homilies are in no greater Reputation And so would I too In those Ancient Sermons there are Two things especially remarkable the Phrase or Cloathing and the matter or substance of them 'T is true Time and the growing refinings of the English Language have superannuated the former but why the latter should also become obsolete I would as fain know a Reason as himself and that from himself who is best able to account for his own Actions I assure him I would not exchange the Old Truth for New Phrases and Modern Elegancy I had rather see Plain Truth in her sober homely garb than gawdy error spruced up with all the fineries of the Scene and Stage The weakness of the former Clergy was the great Reason that introduced both Liturgies and Homilies And if the present Clergy are grown so strong that they can despise one of their Crutches perhaps in time they may go alone without both Those Cogent Reasons pretended for the necessity of the one will hold as strongly for the other 't is full as easie to disseminate Heresies to vent crude raw undigested Non-sense in the Pulpit as the Desk When I hear any of our Enquirers Sermons I shall summon up my best Reason to make a judgment whether he has so infinitely â—…ut-dene the Ancient Homilies as he pretends In the mean time I fear the Language is not so much polished and tricked up as the Doctrine is defiled nor have they shamed the Homilies so much in briskness òf Fancy quaintness of Words and smoothness of Cadencies as the Homilies have shamed them in plainness and soundness of Truth I would mind our Author of the last words of the second part of the Homily of Salvation and though he may mend the Phrase I doubt he will hardly mend the Doctrine So that our Faith in Christ as it were saith thus unto us It is not I that tako away your sins but it is Christ only and to him I send you for that purpose forsaking therein all your good Vertues Words Thoughts and Works and only putting your trust in Christ. In the Homily of the Place and time of Prayer the Church praises God for purging our Churches from Piping Chanting as wherewith God is so sore displeased and the House of Prayer defiled Hence perhaps some would conclude that the true Reason why we have forsaken the use is because we have forsaken the Doctrine of the Homilies 2. Arg. All Protestants abroad admire the English way of Preaching insomuch as some forrein Congregations 〈◊〉 I am credibly informed that was wisely inserted dâ—…ray the charges of the Travels of their Pastors into England that they may return to them instructed in thâ—… Method of the English Preaching For the Logick of this Paragraph I shall not so much as examine it All Protestants admire English â—…reaching for some Congregations send to be instructed â—…n't There 's the all and some of this Argument Again Protestants admire English Preaching ergo they admire the Conformists Preaching for All Dissenters preach in an unknown tongue Again they send them hither to be instructed in the method of English Preaching all the excellency then lies in the method which is to Preach without Doctrine Reason and Use And now methinks I hear a Pastor of a Congregation in Holland returning home with a flea in his Ear and giâ—…ing an account of the expence of his time and charges Beloved we have been sadly mistaken all this while for our Synod of Dort was a pack of silly ignorant fellows that knew not how to make God Iust unless they made him Cruel or Man humble unless they made him a Stock or a Stone As for us we are informed that we are not true Ministers of Iesus Christ as wanting a thing I think they call it Episcopal Ordination and if any of us should become Ministers there we must be re-ordained though a Priest from Rome shall not need it and therefore by consequence your Baptism is a nullity all our Ministerial acts void and of none effect your Churches are not true Churches your Reformation was began in Rebellion continued in Schism and thus I have got my labour for my pains and naught for my labour 3. Arg. The Preaching of the Church of England is beyond that of Rome Yes so it may be and yet none of the best neither what sleighty Topicks are these from whence to evince the excellency of English Preaching Commend me to read one Sermon in the works of the Learned B. Reynolds and it storms the incredulous sooner then a hundred of these Ridicules put together But how does it appear that the English transcends the Romish Preaching pray mark the proof why Erasmus wrote a Book of the Art of Preaching and full of the follies and rediculous passages in Popish Sermons Most Meridian Conviction Has not I. E. written a Book also full of the follies and ridiculous passages in English Sermons Pray then set the Hares head against the Goose Giblets Ah! but Erasmus his Book is as full as his very good and so is his as full as Erasmus's Really when the Act comes out against Metaphors I hope there will be a clause in 't that no Rhetorician shall ever again use an Argument As he would be injurious to the Truth that should take the sollies gathered up in this modern Author for the measure of present Preaching so shall he be equally vain that shall make those impertinencies gleaned up by
and exasperate Mens Minds one against another He has spoken more truth than perhaps he is aware of in these few words I have ever suspected and now have warrant to utter my suspicions that it is a spice of Atheism that exasperates Men against those who quietly and peaceably Worship God Blessed for ever 3. They scurrilously traduce all that 's serious and what they cannot do by Manly discourse they endeavour by Buffâ—…onry Thus these blind Bettles that rose out of filth and exâ—…rement Buz about the World And now I am sure where to find the whole Club of Atheists Amongst those Churchmen who blaspheme the Office of the Divine Spirit as a Noise and Buz Amongst those who openly scoffe at the Beauty Loveliness and Preciousnâ—…ss of a Redeemer Amongst them who have no better way to confute the satisfactoriness of Christs death then to make God like an Angry Man when his passion 's over and has glutted himself with revenge amongst them who can no otherwise describe the Zeal of Christ for his Fathers House then by the furies of a Iewish Zealot He has now dispatch'd the remote Causes of separation and if the Reader complains that amongst all these Causes he hears not a syllable of that grand Cause of all Divisions the needless imposing of things doubtful or sinful as the Terms of Union and Communion with the Church Let him have a little Patience he may find it in its proper place viz. amongst the nearer immediate direct and proper Causes of separation whither we now follow our Enquirer CHAP. III. Where the more immediate Causes of Distractions viz. Rashness of Popular Iudgement Iudaisme Prejudice want of true Zeal are considered and the Enquirer manifested to have been something ridiculous HItherto our Author has acted with good Applause the part of a Compassionate Enquirer he will now alter his Properties and play the other part of the Passionate Enquirer He has worn the Person of a Friend long enough and will now put on the severer Habit â—…f a Iudge and then he is resolved some body or other shall smart sort it though that belongs properly to the Lictor's or Beadle's Office There is only one small matter which he would bespeak and if he could procure it too of his Reader he need not doubt the happy issue and success of this Discourse and that is a certain Commodity which Men call Candour a very scarce and dear Commodity it is grown since the Writers of this Age Appealed from the Tribunal of their Iudicious and Learned to the Chancery of their Courteous and Candid Readers If any should be so Critical as to enquire what this Candour â—…s he may understand that it is a Native Whiteness of Judgement that has not yet received the Prejudicate Tincture of any Colour but retains its Indifferency and Neutrality to every Customer Such a Mind the Reader is desired to bring to the Perusing of this Chapter that he be neither Black nor Blew his affections devirginated neither with Ass. nor Diss. but a meer Rasa Tabula But how much of this Candour might pleasure him is a great Question for if a small Quantity would serve his occasions no more then may incline one to think he never expected a Bishoprick or more then a first-rate Benefice for writing this elaborate work I have just such a parcel of Candour lying by me that will exactly fit his turn But this will not do He has bespoke so much of his Reader That he will believe it is not any delight he takes to rake in the Wounds of his Brethren and fellow Christians that prompts him to this undertaking A Candour to believe all this It must be a stretching white-leather Candour indeed that will reach to the Belief of such Incredibles That he that makes Wounds does not deligâ—…t to rake in them that he that forges Crimes takes no pleasure in divulging them that he who reproaches his Brethren most passionately tenders their repute That he who would ruine Mens Bodies has such a Compassion for their Souls I confess I cannot furnish him wiâ—…h such a Lot of Candour but if I meet with Apella the Jew or any other Candid Wise-acres that have enough to spare he may possibly hear further Proceed we therefore to the next and immediate Causes of the Distractions of the Church of England 1. The first assigned Cause is popular rashness and injudiciousness Whom he should intend by the people that are so rash and injudicious I am at a great loss in my Conjectures One division of a Kingdom is into the Soveraign and his Leige People Now it must not be the People in this notion that are so hair-brain'd for that would include the Clergy Again the Subjects of a Kingdom may be divided into the Nobility and the Common People but neither under this notion must rashness and injudiciousness be charged upon the People for besides that this would still reflect upon the Inferiour Clergy it would also cast reproach upon the Peoples Representatives There is therefore another distinction of us all we are all either of the Clergy or the Laity that is in plain English the Populace or Vâ—…lgâ—… and there is good ground for this classical distinction not only because we hear of Sermons ad Clâ—…rum that is to those who are Gods Lot Portion and Inheritance and others ad Populum the common Herd and Drove of Animals but because we read of old such a division made by the Learned and Iudicious Pharisees Joh. 7. 49. Have any of the Rulers or Pharisees believed on him but This People that knâ—…ws not the Law is accursed And yet it will be thought scandalously harsh to fix the guilt of popular rashness and injudiciousness upon the people in this Acceptatiâ—… for under this denomination will come not only the Nobility and â—…try of a Nation but the Prince himself unless he should take on him the Office of the Priesthood We must therefore find out Another sort of People that must bear the burden of this reproach That which comes next to my thoughts and offers fairest to assail the difficulty is the distinction between the Conformists and the Non-conformists and thus we shall need to seek no further for this grand Cause of Non-conformity The Non-conformists are a Rabble-rout of rash and inâ—…udicious People And there needed not half so many words to assert it though twice as many will not prove it This Cause Of Popular rashness is like the Chamaeleon which they say accommodates iâ—…elf to the nearest Subject and will resemble all Colours save one only it 's not suscâ—…ptible of that which our Enquirâ—…r wants most Candour For the Dissenters complain of the inâ—…udiciousness of the People the rashness of their Censures how little they understand their principles how wrongfully they interpret their practices and 〈◊〉 at last it wheels about tâ—… 〈◊〉 a reason of Conformity There is no Theme upon which School boâ—…s are more frank in thâ—…ir 〈◊〉 invâ—…ctives
upon Is the Peace of the Church â—…rown so cheap and vile that it should be sold for things unnecessary One while he cries up Peace so high p. 108. That he protests if a Man must suffer Martyrdome he thinks it equally acceptable to God to lay down a Mans life for preservation of the Peace and Unity of the Church as in Testimony against flat Idolatry Are they not to be admired that value Peace more than their Lives and yet will venture it upon indifferent things Are they not more to be admired that extol Peace so highly and yet sacrifice it to their own meer wills and pleasures But is not this yet the greatest wonder that Peace should depend oâ—… that which Salvation does not and yet he will sacrifice his Life for it as soon as against that upon which his Eternal Damnation depends 2. If Men be not Competent Iudges of their own Actions what is become of that Iudgement of Discretion wherewith we were even now gratified Is this the Iudgement of Discretion to surrender our Consciences upon Discretion The Romanists who appropriate all Iudgement to the Clergie and deal with the rest of Mankind as Idiots and Sots could have said no more then that Men are not Competent Iudgâ—… of their own good And if we may not be allowed a liberty to judge for our selves in those lesser matters debatable amongst Christians much less in those greater matters which they say admit of no debate And how much our Authors Cure is better than that of the Romanists I know not I think they are both worse then the Disease 3. Why is not the danger of trusting others as great as trusting to the Word of God Mine Eyes may be presumed to see for my conduct as faithfully as another Mans and my own Conscience will probably be as faithful to my Eternal concerns as any ones I could find And I have tried it that it 's much easier to obtain a moral certainty that I have the Mind and Will of God then that I have grasped the Mind of any Church from their most Authentick Articles or Confessions of Faith 4. Why should others be troubled that I am not so wise as they It 's none of my trouble that they use their liberty without dispising whilst I exercise that which God has given me without judging If we must trust others in composing Worship and Divine Service for us Terms of Communion of Christians where is then the difference between That and the Popish Implicit Faith This will make the People Sheep indeed but silly ones I am sure such is my weakness I can see no difference between Blind Obedience and trusting others with the determination of it or between Implicit Faith and trusting others as the Reason of my Belief either then here 's no Remedy or one worse then the Disease The Disease at worst is but to enjoy a liberty in those things Christ left free nor is there any necessity that freedom should be 〈◊〉 and the Remedy to trust others blindfold with our Consciences whom we have no assurance will be over tender of them and if we had have no Commission from Christ to intrust them any where but in his own hands But what now if the people be foolish proud and contentious what remedy has the Church 〈◊〉 Why she only declares them guilty of sin and contâ—…macy and casts them out of Communion But â—…hat if they be humble and meek and peaceabâ—…e only cannot by searching studying praying discoursing see the lawfulness of the imposed Terms of Communion Must the Church declare them contumacious and cast them out of Communion It may tempt us to think that is no Remedy of Gods prescribing that deals alike with humble and pround the peaceable and contentious But for all this demureness I doubt there are other Remedies besides a Declaration other Weapons besides Paper Pellets There is a Significavit a Writ de Excommunicato Capiendo de Harâ—…tico Comburendo An Oath of Abjuration a Warrant of Distress if they submit not to those Impositions upon which Salvation depends not and in their judgements such as are sinful and then damnation is hazarded by them I have often admired the modesty of the Church of Rome She never put any Man to death She never burnt any at a Stake It 's not for Holy Men Men of Peace to shed Blood to be Instruments of Cruelty No the Church only delivers them over to the Secular Power and what he does with them how he treats them she knows nothing Thus having drawn in the Magistrate to do her Drudgery she wipes her Mouth washes her Hands and protests she is Innocent of the Blood of these Men. An Objection was timely foreseen that might be made against his Discourse and like a person that knew how to be friendly to himself he has put it in favourable and gentle Terms This will equally extend to all other Reformed Churches as well as our own and might have brought forth all the evil we complain of and impute to it in former Ages as well as now for the generality of the People were not much wiser then now That is the Protestant Churches have their Members as lyable to mistake beyond Sea as ours on this side they have Private Reason as well as we and a Iudgement of Discretion too and so had the Primitive Times too Christians then were equally in danger of being seduced by their own injudiciousness and yet the one continued in much peace and the other still continues so without the Remedy of Imposing Mystical Ceremonies Nay to speak properly without the Disease of Impositions The not imposing doubtful things as the Terms of Communion were with them the Prophylacticks of Schisms and Divisions and the imposing of them which is strange is the Therapeutick of Schisms and Divisions to which he answers two things § 1. That other Churches found the effects of Ignorance and Arrogance more or less as well as we To which might be returned That they found it not in those things which they left free but if at any time they laid the weight of the Churches peace upon unnecessaries they found in proportion the same effects of the same Cause which we have found But says he that was to be ascribed not to the happiness of their Constitutions but to the unhappiness of their Conditions I confess I am not altogether of his mind it was mainly due to the happiness of their Constitution there were fewer Contentions because fewer Bones of Contention and less of Divisions because they united upon a Scrâ—… ptural and therefore secure bottom That the Church of Corinth needed a check for her Divisions is very true and a smart one she deserved And 't is as true too That the Apostle had not Recourse to our Modern Remedies to exert his Apostolical power to silence the Clamour by darting the Thunderbolt of Excommunication against the weaker Party and yet he had a far more specious pretence
's true Diotrephes his fingâ—…rs it â—…hed to be tampering but the Beloved Disciple that lay in his Masters Bosom who was privy to his meek and gracious Temper and knew how displeasing such imperiousness was to him gave an early and timous rebuke to the Attempts and Essays of Praelatical Arrogancy and indeed he could not but remember and was concern'd in it how smartly Christ had snibb'd Aspiring Church-men That there was so much Tranquility therefore amongst the Primitive Christians was not that they were without differing apprehensions for mens parts were no more alike nor thâ—…ir Educations more equal then now But because there was a Spirit of Condescension to and mutual forbearance one of another The strong either in Knowledge or Authority did not trample upon the weak There was then some diversity of Eupressions in which the Pastors of several Churches delivered themselves for there were neither Homilies nor Liâ—…urgies yet they did not dispute themselves into parties because they made not their own Sentiment the Test of Orthodoxy nor their private Faith the publick standard and measure to which all Christians should be tyed to subscribe They allowed a latitude in things not fundamental nor had learned the modern Artifice of Fettering Consciences in the Chains of Assent and Consent to the Dogmats of a prevailing party In those days meâ—… were sincerely good and devout and set their Hearts upon the Main the huge consequence and concern of which easily prevailed with those Holy men to over-look other mens private Opinions They were intent upon that wherein the power of Godliness consisted and upon which thâ—… Salvation of Souls depended and so all that was secure they were not so superstitiously concerned for Rituals either to practice them much less to impose them They would not stake the Churches Peace against Ceremonies and then play it away rather then not be Gamesters They considered that they had all one God one Faith one Baptism one Lord Iesus Christ and never insisted upon one Posture one Gesture one Garment one Ceremony They Good men found enough to do to mortifie their Passions to bear their Burdens of Afflictions and Persecution to withstand the temptations of the Devil and the contagion of evil Examples And had no strength to spare nor superfluous time to wast to Conn the Theory of Ceremonies and practice new devices But when men grow cold and indifferent about great things then they become â—…ervent about the lesser when they give over to mind a holy life and heavenly Conversation then they grow fierce Disputants for and rigid Exacters of the sulâ—… Tale of Ceremonies Thus when the Scribes and Pharise 〈◊〉 became so violent for the necessity of washing hands they little regarded the cleansing of their Hearts They that will make things indifferent to become necessary the next news you hear of them is that they make things necessary to become indifferent when men cease to study their own hearts they become very studious how to vex and torment other mens for then they have both leisure and confidence enough to trample upon their inferiours Then it shall be a greater sin for a Monk to lay aside his Cowle then his Chastity and to be a scrupulous Non-conformist to the Laws of Men then a scandalous Non-conformist to the Laws of God In short that I may say the same thing over again which I have twenty times already said and that I may convince the Reader that I have read Erasmus de opiâ—… vâ—…orum as well as his famous piece of the Art of Preaching Then and not till then do the little Appendices of Religion grow great and mighty matters in mens esteem when the Essentials the great and weighty matters are become little and inconsiderable which I had had little need to have mentioned but for the sake of those Elegant and Modish words Appendices and Essentials which in an Eloquent Oration ought not to have been forgotten Dixi That there are Distractions in the Nation Divisions amongst Christian Brethren and a separation from the present Church of England in various degrees is evident The Industry of our Enquirer in Tracing out the Causes of them has been very commendable though his success has not been answerable Had he pleased to approve himself a skilful and impartial as well as a serious Enquirer he had certainly directed us to one cause more which for want of Ariadnes Threed in the Anfractuous windings of this Labyrinth he has quite lost himself and his Travels Honest Gerson of old has notified it to the non-observing World and from him I shall recommend it to the Reader There can be saith he no General Reformation without the Abolitions of sundry Canons and Statutes which neither are nor reasonably can be observed in these times which do nothing but ensnare the Consciences of men to their endless Perdition no tongue is able to express what evil what danger and confusion the neglect and contempt of the Holy Scripture which doubtless is sufficient for the Government of the Church else Christ had been an imperfect Law-giver and the following of Humane Inventions hath brought into the Church Serm. in die circ part 1. 'T is that which has ever been lamented and by all moderate persons complained of That unnecessary Impositions have been made the indispensible conditions of Church-Communion without precept or precedent from the Word of God To this cause had he reduced all our Divisions he said more in those few plain words then in all those well coucht periods wherewith he has adorned his Discourse and darkened Counsel As the matter of Law arises out of the matter of Fact so the Justice of the Non-conformists Cause appears from the terms that are put upon them in order to Communion If the Terms be unjust it will justifie their Cause If they have sinfully managed their Cause its goodness will not justifie their Persons what Dissenters usually insist upon for their Justification I shall reduce to these Heads § 1. They plead that some things are imposed upon their Faith tendered to Subscription as Articles of Faith which are either false or at best they have not yet been soo happy as to discover the truth of them In Art 20. They are required to subscribe this Doctrine The Church hath power to Decree Rites and Ceremonies which Clause of the Article as we fear it has been by some indirect means shuffled into the Article it not being found in the Authentick Articles of Edw. 6. so it proves also that the Terms of Communion have been enlarged since the first times of the Reformation They object also against that Doctrine in the Rubrick That it is certain from the Word of God That Children Baptized and dying before the Commission of actual sins are undoubtedly saved The Scripture the Protestant Churches nor any sound Reason have yet given them any tolerable satisfaction of the Truth of the Doctrine about the Opus operatum of Sacraments That Doctrine laid down in the
Catechism That Children do perform Faith and Repentance by their sureties is also as great a stumbling to our Faith and we cannot get over it How the Adult should believe and repent for Minors or Infants Believe and Repent by Proxie I omit many others § 2. They plead that they are not satisfied in the use of any Mystical Ceremonies in Gods Worship and particularly they judge the use of the Cross in Baptism to be sinful A Sacrament of Divine Institution according to the definition of the Church in her Catechism is an outward and visible sign of an inward and invisible Grace given unto us ordained by Christ himself as a means whereby we receive the same and a pledge to assure us thereof where we have 1. The matter of a Sacrament An outward and visible sign of an inward and spiritual Grace 2. The Author of a Divine Sacrament Christ himself 3. The End of it to be a means to convey the thing signified and a pledge to assure us of it Hence it 's evident that it 's simply impossible that any Church should institute a Divine Sacrament because they cannot give it a Causality to those Graces it is instituted to signifie Nevertheless it 's possible for Men to institute Humane Sacraments which shall have the Matter of a Sacrament That is an outward Visible Sign of an inward Spiritual Grace and they may pretend to ascribe an effect to it also to stir up to excite or encrease Grace and Devotion And yet because it wants the right efficient Cause it 's no lawful Sacrament though it be an Humane Sacrament Such an institution say they is the Sign of the Cross. An outward Visible Sign of an inward Spiritual Grace Ordained by Men as a means to effect whatever Man can work by his Ordinance Here is the matter without Divine Signature which is the thing they condemn it for 3. They plead that since Communion with the Church is suspended and denyed but upon such Terms as take away Christian Liberty in part and by consequence leave all the rest at Mercy they dare not accept of Communion upon those Terms There are some things which God has in the general left free and indifferent to do or not do yet at some times and in some Cases it may be my great sin if I should do some of them as when it would wound the Conscience and destroy the Soul of a weak Christian If now I shall engage my self to the Church that I will never omit such an indifferent thing and the Soul of that weak Christian should call to me to omit it I have tyed my Hands by engagement I cannot help him though it would save his or a thousand Souls out of Hell because I have given away my freedom to the Church 4. They plead that they ought not to hazard their Souls in one Congregation if they may more hopefully secure them in another for that their Souls are their greatest concernment in this World and the next Now say they there 's no Question but Men Preach such as they Print with pubiick allowance and therefore they ought to provide better for their Souls elsewhere Especially they say That the Doctrine of Justification is Articulus stantis vel cadentis Ecclesiae an Article with which the Church falls or stands This Article say they in the Parish where we live is quite demolish'd by the Doctrine of Iustification by Works we are bound therefore to provide for our safety and depart and when we are once out we will advise upon another Church not which is tolerable but which is most eligible and in all things nearest the Word 5. They plead that there 's no obligation upon them to own the Churches Power to impose new Terms of Communion unless the Church can prove her Power from Christ it 's not for them to disprove it it lies upon her to prove it and to prove it substantially too or else it will be hard to prove it their duty to own it 6. They say the World is pestered with Disputes about Worship about Religion and therefore since all cannot be in the right they are willing to go the safest way and Worship God according to his Word If the things disputed be lawful to be done let 'em be so they are sure its lawful to let 'em alone and they think there 's no great hazard in keeping to Scripture Rule nor can believe that Christ will send any to Hell because they did not Worship God in an External Mode more neat and spruce then God commanded 7. They pretend that the things imposed are parts of Worship which none can Create but God nor will God accept of any but such as are of his own Creating and whether they be Integral or Essential Parts they do not know but in the Worship of God they find them standing upon even ground with those that are certainly Divine or at least as high as Man can list them 8. They do not find that God ever commanded the things imposed either in general in special or their singulars If God has commanded a Duty to be done the Church must find a place to do it in but though the Church must find a place for the Duty a time for the Duty she may not find new Duty for the time and place 9. They are the more cautious of all Ceremonies because the old Church of England in her Homilies Serm. 3. Of Good Works tell us That such hath been the corrupt inclination of Man superstitiously given to make New Honcuring of God of his own Head and then to have more Affection and Devotion to keep that then to search out Gods Holy Commandments and do them 10. They say they have read over all the Books that have been written in justification of those things and they find their Arguments so weak their Reasons so futilous that setting aside Rhetotick and Railing there 's nothing in them but what had been either answered by others or is contradicted by themselves which hardnes them in their Errour who are gone astray into the right way 11. They say it 's their duty to endeavour a Reformation according to the Word which if others will not they cannot help it and hope they will not be angry with the willing PART II. CHAP. I. The several ways for prevention of Church-Divisions mentioned by the Enquirer considered The Papal Methods 1. Keeping the People in Ignorance 2. An infallible Iudge 3. Accommodating Religion to the Lusts of Men. Three other ways mentioned by the Enquirer 1. Teleration 2. Comprehension 3. Instruction AS that Person will highly merit of this present Age whose discerning eye shall discover and his charity propound to the world such rational expedients as may amicably compose our present differences upon terms comporting with the Consciencious principles of the contending parties so our fears of the success are justly greatned by the frequent disappointment of our hopes Confident Pretenders posting up their Bills in
works of the flesh be found amongst us Adultery Fornâ—…cation Uncleanness Lasciviousness Idolatry Witchcraft Hatred Variance Emulation Bitterness Strife Seditions Herefies Envyings Murders Drunkenness Revellings and such like We plead not for the guilty only let the innocent find mercy at home who in other places might expect a Reward Is he a meet person to undertake the Healing of our Breaches to compose our differences that cannot distinguish between a Toleration in Ceremonies and the Tolerating of Idolatry that knows not the nice difference between Tolerating every thing and nothing If it be all one to Indulge in things confessed Adiaphorous at best and the necessary duties of the Decalogue talk no more of Healing He must prove a Physician of no value that when the balm of Gilead drops into his mouth knows not how to Apply it 2. The second propounded Remedy is an excellent Opener known to this present age by the name of Conprehension which in our Authors Glossary signifies The making the Terms of Communion more free and easie opening the Arms of the Church to receive more into her Bosom thereby to enlarge both the Society and Intrest of the Church and one would think that so much Reason coucht in so few words might have vindicated the Receipt above contempt and recommended it to a probationary experiment self-preservation would make a harsher medicine then this go merrily down If any thing make a Building strong that must be carried to such a vast Height that must bear such a weight that shall be exposed to such shaking Winds it must be a proportionable widening the foundation But let us hear our Betters § 1. For my part says he If such a Course please our Governours I have no mind to oppose any thing to it They are infinitely obliged to him surely that if they please to shew kindness to tender Conscienced Subjects he will not oppose not declare against them This is a Moderation far beyond Mr. Bayes's hotter temper he will tell them If they will Rule they must they must they must but is this all I had thougt he had brought with him Licentiam ad practicandum A Commission to prescribe and now I see he can do nothing without the Colledge but what now if such a wholesome course please not though it profit might it not have become a Compassionate Enquirer to have forwarded them with a humble Hint or two of their interwoven Interest and Duty when he preaches so admirably upon those points of Reverence Contentment Submission Charity and has shewn his skill in the Theory does he use to Rivet it no better then thus If these virtues please my Auditors I have no mind to oppose If you will be chartiable you may for all me I 'le promise you I shall never study your ruine and plot your destruction If Church-Governours please to enlarge the Society and Interest of the Church If they please to strengthen it against 〈◊〉 Enemies abroad and procure it peace and contentment at home he will not oppose The best natur'd man that ever was in the World They who are Governours of the Church are bound in Conâ—…nce to make the Terms of Communion easâ—… and free not to make the Yoke heavier then Christ made it They that came in easily ought to let others in upon the same Terms whoever they were that first clogg'd the Churches Communion with multitudes of unnecessary Conditions are like him that receiving a clear Estate of Inheritance from his Father leaves it encumbred and charged to his Son who perhaps may never be able to take off the Mortgage and so shall thank his Father for just nothing Christ made the way to Heaven narrow enough and there 's no need to make it straiter Governours in the Church may easily mistake in the Quantity of their power but this is sure How great soever it be they have all for Edification none for Destruction They ought not to reject those whom Christ will receive And a little plain English would here have done no hurt but have been Acceptable to the best of Church-men whose misery it is to have many flatterers about them which let them know their virtues but few faithful Monitors who will acquaint them with their Duty § 2. He desires it may be Considered that there are many things that look very probably in the general notion and speculation that would flatter one into a great opinion of them which when they come to be â—…ycd are no ways answerable Therefore never attempt any thing that wears the Appearance of Honourable to the Worlds end the benefits may possibly exceed as well as fall below expectation It was Davids counsel to Solomon Up and be doing and the Lord be with thee There are many things which in the generalnotion and speculation would terrifie one with appearances of Inconveniencies which when they come to be tryed were the suggestions of Cowardice Thus Children in the Twiâ—…ght seeing every object through the spectacles of their own fears make that a Bear which Nature calls a harmless Bush. § 3. But many difficulties occur in the Reducing things of this Nature into practise that were not foreseen in the Theory And many blessings and mercies may and will occur which will overweigh the difficultes in attaining them the difficulties momentany the advantages perpetual the inconveniencies personal the benefits general the prejudices to some sew mens too much plenty the Advantages to many mens Souls It 's a strange resolution that we will not endeavour to be happy for fear we should encounter a difficulty in the way thither If the knot cannot be untied Alexanders Sword will cut it to withdraw from Apparent Duty for fear of uncertain danger is but like his that would not shoot the Bridge because it might possibly fall on 's Head Those accidents which can neither be foreseen nor prevented in doing a good work are by wise men not to be regarded I never hear such Arguments used against the Attemps for preferments I shall judge them real in their Declamations against Comprehensions when they use to discourage themselves from the same Difficulties in seeking great things for themselves The Sluggard cries out There 's a Lion in the way when it 's nothing but his own lazie Soul that paints out dread and terrour to his Imagination let none hereafter â—…at because he may possibly find his death where he sought his life let none Travel because he may be robb'd nor ride on Horseback because he may possibly get a fall There 's nothing truly Glorious but must be waded to through difficulties but some secret Lusts commonly pretend them greater then they are § 4. This is not done says he and we do not know when it will be set about That is we will use the means when the end is effected How happy had the Christian World been if the first Imposers of Ceremonies had acted by those principles suen conditions are not imposed and we know not when
say that they ought not to separate but when non-separation is sinful but then they say that non-separation may be sinful upon other accounts then the apparent breach of the divineLaw made the terms of entring into or continuing in communion for say they it is our sin if a Church retains some corroptions in it which prejudice edification and she shall resolve never to make any alteration in her worship or discipline nor make any further progress towards a through Reformation not to provide for my self elsewhere and having opportunity I sin if I take not accept not the advantage which providence offers me and wherein the word warrants me And yet he wonders that any doubt should be admitted in this Case Let me advise him to beware of Excessive wonderment they say it will make a man as lean as a rake but what 's the Cause of his admiration Why some think to wash their hands of the Imputation of Schism upon other terms as namely if a Church shall not require such terms of Communion as are Expresly sinful yet if she shall require indifferent unnecessary or at most suspected things that in this case there is enough to Excuse the person that shall separate from a participation of this sin There are some no doubt of that judgment and when I have praelibated a few things he shall have his full blow at them § 1. That when they joyn issue upon this point 't is not because they are satisfyed that the things required unto Communion as the antecedent conditions of it or to be practised in communion as the mattor of it are indifferent in their use and application for they are ready to maintain it upon equal laws before equal Judges that they are sinful in their use antecedent to their imposition but the true reasons why they use this place are 1. Ex abundanti thinking that their very outworks are impregnable against his batteries 2. Out of respect to this Church which they highly honour and reverence her too much then to charge her flatly with sinful impositions and therefore do offer this state of the question and are hardly capable of so much incivility to so considerable a body and so great a part of the visible Catholick Church unless the importunity of some modest men did extort that answer from them 3. They doubt whether some Churchmen will be Masters of so much patience as to bear freedome though temperateness of speech which is absolutely necessary to the manadging the Controversy when thus stated and have reason to fear that some who provoke them to assert the sinfulness of the terms will make such an Assertion an unpardonable sin not to be expiated without if with Martyrdom § 2. When he states the question about things suspected to be sinful I hope he will give them the common civility to draw up their own plea in their own terms and to â—…xpâ—…ane what they mean by suspected things in the question because they are not compelled to maintain Every proposition which he in his well known charity shall obtrude upon them A practâ—…se thâ—…n may be taken upon suspicion of sinfulness two wayes first upon light slighty trivial grounds of suspicion which have no wâ—…ight with a serious and rational Considerer Or 2dly upon violent presumptions such as may sâ—…agger a person of good judgment and diligence and 't is these that they are willing to argue it with him whether if a Church shall impose such things as the terms of Communion with her as have or do or may puzzle judicious persons about their Lawfulness and cannot clear it up to their Consciences that they are Lawful yet they may not forbear Communion in this Case § 3. They desire the same justice in Explaning themselves about the term indifferent A thing may be indifferent in its own nature which is not so in its use as applyed to and practised in the Immediate worship and service of God If the things under debate be found upon diligent search to remain indifferent after they are vested with all their circumstances in Gods Worship they have no quarrel against them that I know of but if they be only indifferent in their own general nature they desire to be Excused if they dare not admit the consequence that therefore they must needs be so when used in Gods worship and then made the terms of Communion § 4. Unnecessary things may be either such as are absolutely unnecessary or such as are hypothetically so some things that are not absolutely and in themselves necessary yet may become necessary proâ—…ic nunc even antecedent to the interposition of the Churches Authority And Dissenters say that what ever the Church shall impose ought to be necessary either in it self or by concurrent Circumstances which when they shall conspire together may be by a Lawful Authority Enjoyned pro tempore that is so long as such necessity shall continue which when once removed the things ought to return into their former Classis of Indifferents § 5. When they deny the Churches power of imposing things Expresly sinful they deny also a power of imposing things sinful by just consequence They judge many things sinful which are not forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scriptures and many things duties which are not Litterally and Syllabically commanded in the Scriptures They say not that the sign of the Crosse was ever by name prohibited but they say there are undoubted maximes laid down in the word from which it will undeniably follow that in its present station in the Church it is sinful And now he may when he pleases speak his three things which if they be pertinent and proved as strongly as they are spoken confidently I am content 1. His first say consists of a Conceâ—…ion and an Assertion § 1. His Concession I willingly acknowledge that such a Church as shall studiously or carelesly clog her communion with unnecessary burdensom and suspected conditions is very highly to blame that is the sins but that it became not him to tell her so and then I will venture to say a few words also 1. If it be the Churches sin to command unnecessary burdensom suspect Conditions It cannot be my duty to obey A Church may possibly sin in the manner of her Command and yet I not sin in doing the matter of the Command but when the sins in the Enjoyning I cannot conceive how it should be my sin not to give obedience for I look upon my duty as the result of the Churches Authority and wherein she has no Authority it will be impossible to find a foundation upon which to build my duty All Offices of Justice arise from that relation wherein he that claims and he that yeelds subjection stand to each other And where there 's no relation there can be no relative duty now in this case before us where the Church has no power to command nay where she sins if she commands so far she is none
Best in it self And in what a Lamentable plight must a Learned Author be to gratify such Contrary demands Let him then Agree himself with himself whilst I examine his Reasonings Church government is Necessary in the General but this or that form of government in particular is not necessary not absolutely necessary therefore somethings not necessary in themselves are or may be necessary to the constitution or administration of a particular Church This if I greatly mistake not is the whole strength of this Period To which I answer in these particulars 1. That though the Scripture does not trouble us with Terms of Art Monarchical Aristocratical Democratical Yet at least all the Officers belonging to the Church of Christ are there specially determined And from the Nature of the Officers the species or particular form of the Government will of necessity emerge If the Officers of the particular Churches stand upon equal ground one with another the government which results from thence will be Aristocratical If there be an Imparity and subordination of the governors of one Church to another the government which results from thence will be Monarchical And if the Churches governed by their respective Pastors are not knit together by some Common bond the government will be denominated Congregational 2. Supposing that the government is only Commanded in the general but the particular form not determined yet this will never conclude that the Church may Impose such things as Terms of Communion which are noe Commanded in the general It can never follow that a Church may institute and impose Ceremonies for which there is no General warrant because it must agree upon a Government for which there is a General warrant Nor that she may Impose those things which are not necessary either to the Constitution or Administration of a Church because she must determine upon that which is necessary both to the constitution and administration of it 3. He pretends to prove that it is unlawful to separate upon the Account of unnecessary Conditions of Communion and he gives us an Instance in Episcopacy which yet his Margin affirms to Be best in it self and Apostolical for Antiquity from hence we are instructed That unnecessary conditions are such as are or may be Best in themselves And let him but produce such Terms of Communion as being unnecessary in themselves are yet best in themselves and I am confident there will be an end of this Controversy whereas therefore his Margine tells us That this is Argumentum ad Homines he says very true it is so to himself and his friends If Episcopal government be best in it self how will he thence conclude the Churches power to Impose indifferent things unnecessary things which are not best in themselves But if Episcopal government be indifferent and unnecessary in it self how is it best in it self and Apostolical for Antiquity An indifferent thing best in it self An unnecessary Apostolical constitution is a notion which founds very harshly in my ears and perhaps the most of our Readers But we are all tyred out with these paralogisms we have heard a great clamour of Schism Schism as the manner is and when we come to Enquire after that Reason we are returned with a nihil dicit or which is all one nothing to that purpose CHAP. III. Of the Nature of the things scrupled by Dissenters Shewing that there is no necessity to sacrifice either Conscience or Truth to Peace which may be purchased at lower Rates or else would be too dear IT was my Unhappiness to read of one who to an excellent Discourse of the influence of Adams Transgression upon the misery of mankind made this Blasphemous return What a stir is here about the eating of an Apple Much what of the same Temper was that Blustering Hector Pope Iulius the second Who being humbly advised by a Cardinal not to Rage so immoderately for a Peacock which it seems was stoln answered like himself God could be Angry and Plague the World ser a sorry Apple and shall not I much more for a delicate Peacock When our Enquirer would perswade us that the Things in Controversie are of small Importance Let me perswade him that no Disobedience to God or Treachery to our own Souls can be little to those who understand the Majesty of the one or the Worth of the other When the Compilers of our Liturgy shall plead on the behalf of the Ceremonies that though the keeping or ommitting of one in it self considered is but a small thing yet the wilful and contempinous transgresâ—… of a common Order and Discipline is no small offence before God I hope without offence we may affirm a little more of the least of Christs Precepts That little sins will find a great Hell It 's the solemn and Religious custom of those who would make their own pleasures the supream Reason of their own Commands and our Obedience first to flatter us that the matter is inconsiderable till we have submitted and then to threaten us with the sanction of those commands as no less then Eternal damnation when violated But if the making the Things in Dispute a Sacrifice would satisfie our Enquirer we are content they be immediately offered up as a Holocaust to the peace and unity of the Church in those flames they have kindled But he comes to explain himself 'T is not that the Ceremonies should become a Burnt-offering to Peace but that the Consciences of the Dissenters should be Sacrificed to the Ceremonies or which is more to his purpose their Persons Sacrificed to those Touchy Deities as he calls them of Custom and Vulgar Opinion Those sins which men count small are therefore great because their temptations are less pressing and so being more easily avoidable have less to plead in their excuse or Defence But an Imposing spirit alwayes turns the wrong end of the Perspective-glass which shrinks a Mountain into a Mole-hill and a Bulky-Minster with all its Cathedral Apurtenances into a Chappel of Ease where twenty Nobles per Annum will not Defray the Charges of a Ceremonious Conformity All things are Little or Great as they serve the present occasion Little when their Imposing is vindicated and Great when the Neglect of them comes to be punished Little or nothing till the yoke is fastened on and then weighty when once their Conscience is shakell'd with Canonical obedience The undoubted way therefore to settle a righteous and a durable peace is to take just Measures of things Not to keep one Bushel by which to mâ—…e out Imposâ—…tions and Another by which to deal out Censures neither on the account of Peace to Reneger any of Gods Truths nor by unnecessary Impositions to disturb the Churches quiet And if men could be perswaded to set aside Passion and those alluring baits to Empire over souls and calmly consider how mean at the best those things are upon which they lay the vast weight of our Concord they would see Reason not to
perpetuate our Divisions nor intail quarrels upon innocent posterity who are not yet imbroyled in our Contentions upon the account of those things which the Church may well spare without any eclipse of her Glory part with without Impeachment of her Wisdom leave free without prejudice to the Worship or just offence to any to the unspeakable joy of all Cooler spirits besides the infinite satisfaction that would arise to our Brethren of the Reformed Religion beyond the Seas There are three things which the Enquirer has propounded to himself to Treat of in this Chapter 1 That the Causes of Dissentions amongst us are not like those upon which we seperated from the Roman Communion We acknowledge it with all cheerfulness Yet a man may die of many other Diseases besides the Plague We Rejoyce that the Church of England has such clear grounds to justify her departure And we wish we had fewer grounds to justify ours But here for the credit of his Discourse wherein we are all equally concerned with himself I could have wish't he had not prefaced it with so foul and gross a slander It is said by some that there is as much cause for Secession from this Church now as there was from the Roman in the time of our Ancestors I only demand so much Justice from the Reader as to suspend his belief till this judicious Imputation be made good and in the mean time return thus much in Answer § 1. There may be a just Cause where there is not an equal Cause of separation There may be a great latitude in the terms of Communion and yet all injustifiable and there may be great variety in the Reasons of separation and yet all may be warrantable Had the Popes Terms been much lower they had been much too high for our Ancestors to come up to And though the Terms of this Church are lower then those of Rome yet they are something too high for Dissenters who humbly plead that they have just cause for a peaceable Departure since they cannot peaceably Abide in the Society § 2. Upon our Enquirers Principles it had been as lawful for our Ancestors to have continued in Communion with the Roman as for Dissenters to conform to the present demands of this Church For let me have a clear Answer why their Private Wisdoms ought not to be sacrificed to the Publick Wisdom in Queen Maries Reign as our private wisdom resign to the publick under our present Circumstances For in this Case we consider not the lawfulness or unlawfulness of the Terms as they are in their Naked selves but where the final Decision shall rest whether they be lawful or unlawful Now the Enquirer tells us page 168. It s enough to warrant our obedience that the thing is the Command of the Superiour and not beyond the Sphere of his Authority But who can measure the Sphere of the Magistrates Authority unless we could take the just Diameter of it Again page 178. The Result of all will be that instead of prescribing to the Magistrate what he shall determine or disputing what he hath concluded on we shall compose our minds and order our circumstances for the more easy and cheerful compliance therewith What Rivers of precious Blood had this Doctrine saved had it been broached in Q. Maries dayes That men must not dispute what the Magistrate has concluded on And though he thinks to heal all this by saying page 166. That God has made the Magistrate a General Commission and made no exception of this kind meaning as far as Circumstantials and those things that God himself has not defined yet this will not salve the difficulty because 1. Who shall judge what is a Circumstantial and what a Substantial what an Integral part only and what an Essential part of Religion Where shall we lodge the determination ultimately what God has defined and not defined If the Magistrate Then our Ancestors are gone by the Common Law If the private person we are all in statu quo 2. God has no where disterminated Circumstantials from Substantials in the Magistrates Commission for though our Enquirer has excepted the one yet it is by his private Authority which binds not the Magistrate His Commission is Patent and therefore it may be read 13 Rom. 1. Let every soul be subject to the higher powers c. This Commission does no more except an Obedience then a Circumstance he that will put in the one may at pleasure insert the other and he that will except the one may and will except the other So that I conclude or at least see no reason why I may not that according to this Enquirers sentiments had providence allotted us our habitations under a Prince of the Roman Communion we might have practised all his Injunctions without warrant to plead our Consciences in Bar which Principle will bear a mans charges through all the Turks Dominions and make any man a free Citizen of Malmsbury when once Conscience is sacrificed to the Deity of Leviathan Every true Protestant will gladly read his Justification of this Churches departure from Rome And therefore though it be not much to the matter in hand I shall not grudge to go a little out of my way with him for his good company and profitable discourse 1. We could not says he continue in the Roman Church upon any better Conditions then Nahash propounded to the men of Jabesh Gilead to put out our Right eyes that we might be fit for their blind Devotion Whether the eye be put out that it cannot or hood-winckt that it may not see is no such considerable difference but we have the less need of a Private if there be a Publick eye that can see for us all and better discern the fit Terms of Communion And whether it be the right eye or the left or both that our Enquirer would pluck out of our heads I cannot tell for when we have considered with the best eyes we have whether it be our duty to withdraw from the present establishment in some things and the result of our most impartial inquiries concludes in the affirmative yet we are Schismaticks and all that is naught if then we may not see with our own eyes as good pluck them out They that fancy man to be but an Autamoton a well contrived piece of Mechanism have certainly fitted him to this Hypothesis For suppose him to be like a Clock which once put in motion will jog on the round and drudge through the Horary circle and perform you a twelve hours work in twelve hours time without attendance or other charge than a little Oyle and you may then set him to what hour you please And he shall as freely strike twelve at Sun-set as Mid-day 2. We must not here have renounced our Reason What if we had Our own private Reason is not worth so much as to contend with the publick And thanks be to God that our Governours are Counselled by their own Reasons
Monsieur de la Motte In his late Motives to his conversion p. 108. 109. D'oâ—… vient done disent ils qu'il y a si peu de personnes qui quitent la Religion Romaine que de ceux qui l'ont quitée pour embrasser la Protestante on en voit une grando partie qui y retonrnent qui font comme on dit leur Recantation Whence comes it say the Romanists that so few quit the Roman Religion and that of those who have forsaken it to embrace that of the Protestant we see many that Return back and as we say make their Recantation To which he gives this Answer Ie pourrois â—…lleguer mille Raisons particuliers pour lesquelles plusiturs illustres Protestans ont 〈◊〉 Religion en France quin'est plus à la mode dit on â—…n ce Païs-là â—…nt embrassé la Romaine je dis seulement en general ce qu'il est facile de remarquer dans les particulieres que â—…'est l'interest qui les ment les retient qui les fait changer quiles empeche de rechanger I could give a thousand particular Reasons for which some eminâ—…nt Protestants have â—…uited their Religion in France which say they is Now no longer the mode in our Country and have Embraced the Romain Faith But I only say this in general which is very easy to Observe in the particulars That it is meer Interest that Allures them first and then fixes them That makes them change and then hinders them from a Rechange The pension of a thousand Crowns as he goes on which they promise to a Minister in Case he will renounce his calling is a most violent temptation § 3. I could tell the Enquirer of those that have deserted their station in the Church of England and have given their Reasons for it and embraced a persecuted Reformation I could tell him of many young Schollers eminent for piety and learning who have rather chosen a retired estate and mean Condition then those allurements which would make many a mouth water at them But let every man stand or fall to his own Master I am not qualified to judge either way but this I will say that whosoever shall Reason the one way or other will find his Argument Inconclusive and I have known so much in my small Observation and known some men too well then either to be much Confirmed in my judgment by their presence or stagger'd by their Absence 3 There are men of as clear understanding as good life and as Comfortable consciences in the society of this Church as are any There else to be found And if I should say there are Persons of as clear understanding as good life end as Comfortable consciences in the society of the Non-conformists as are any where else to be found I should discover a vanity equal to that of the Enquirer I cannot be of every mans Religion that is of a much clearer understanding then my self unless I resolve to be of twenty Contradictory Religions at once Nor can I judge it my duty to Imitate every one of a holy life further then in his Holiness Nor of every mans way that pretends to a Comfortable Conscience in his way because I see some fitch in Comfort to their Consciences from the greatest provocations or grossest delusions Besides it 's no part of the clearness of mens understandings to be wiser then the Scriptures or to study Reasons why they ought to destroy all that are not of the same Intellectual stature with themselves Nor does it add to their Holiness that they can persecute others whose lives are Holy Nor to the solid Comsort of their Consciences that they endeavour to weaken the Comfort of other mens and I will further add that since my own Conscience can only directly witness to my self it can never be allowed Credence with Another if I deny it its proper work and Office in Another But we have met with this Braggadochian Pyrgopolinias before whether the Reader is referred if at least he shall judge so inconsiderable a Trifle to merit further Consideration 4 The things objected against this Church are but at most disputable Matters because all wise and good men are not Agreed upon them but that which is sub judice and yet under dispute cannot be called evil till the dispute is ended and the decision made against it To which I crave leave to Answer 1. That then some of the greatest and most important points in Religion must be called disputable seeing all wise men and some good men are not Agreed upon them 2. If the matters he still sub judice and cannot be called evil till the dispute be ended why are the Non-conformists Executed before condemnation for I hope he arrogates no such partial Tribunal to himself that the things in controversy shall be reputed undecided when he would justify the one and yet decided when he would Condemn the other 3. We say the things are already decided by Scripture long ago if that may be Judge and if any other Judge be set up the Condemned party will appeal thether as the Highest Court of Judgment in matters relating to Conscience and the Immediate worship of God where alone they ought to be Judged 5 The things scrupled in this Church are such as the like may be found and Complained of in any Church of the whole world at least since the Apostles times To which I say 1. That I have been too much beaten to the Game then to be Overborn by the Enquirers Daring Confidence and do smoothly deny the Matter of Fact Many particular Churches may be found at this day where Mystical Ceremonies are not found much less made the Terms of Communion But he has two wide Creep holes at which he will escape 1. That we choose wath National Church we will It seems then A particular Church and a National Church are Terms that Measure each other And thus if we instance in the Ancient Albigenses Waldenses or the present French Churches he may reject the issue because they are not National Churches And all the Churches for three hundred years after Christ because they were not National 2. He will undertake this taske If he may have the History and knowledg of that Church whatever it be or was since the Apostles times as we have of this I Commend his discretion 〈◊〉 knows it difficult to get the Church-History of other National Churches so full as we have of our own 2. If the Churches in the Apostles times had none of these things now scrupled we shall rather chuse and such choise is our Duty to Conform to their patterns then any junior and more green-headed Constitutions They are the Apostolical times and Churches of whose constitutions we have infallible Records which we propound for our Exemplars and he will be tryed by Any Others if we will bate him them for which we thank him I am now expecting a serious Proposition and he
or the Worship of God We are Commanded by Christ to Baptise now though it was not possible that it should be determined how often in what places at what houres with what Number of persons the Ordinance should be administred in Every Age and Country from its first institution to the End of the World yet its ' determin'd that they to whom of right it belongs to baptise at one hour or other in one place or other and so time and place are Determined by way of disjunction but there are some things which 't is not necessary to do the one or the other to the Compleat fulfilling and decent performance of the precept and therefore are not commanded by way of disjunction It would therefore be no such difficult labour to find out a better way for all the difficulty would lye in reforming Abuses removing Corruptions and reducing Christs Ordinances to their primitive institutions Hoc enim adversus omnes haereses valet Id esse verum quodcunque Prius id esse adulterum quodcunque posterius This is saith Tertullian the great Mawle of all heresies and I will add against all Corruptions that whatsoever was first is True whatsoever was introduced afterwards is a Corruption But though perhaps the Dissenters may possibly find out what is Better yet they will never Agree amongst themselves which is an old Politick put-off for Reformation The Levity of which Objection is easily discovered for § 1. We are all Agreed that the Scriptures are the only Rule of worship and they that are thus far Agreed are in a fair way towards perfect unity so far as 't is attainable in this state of Imperfection for though they may miss in the Application through the weakness of their judgment yet being secure that their Rule is good and sincerely endeavouring to come up to it and reform by it they cannot be fatally wide nor mortally differ All that are Agreed in their rule have this singular Advantage that they can debate their differences amicably upon common principles whereas they who differ in the Rule must needs differ in all the Rest they that divide in the Center must needs divide infinitely in their motions towards the Circumference and they that differ in the foundation must necessarily disagree in the superstructures § 2. All that Agree in the Rule have prepared minds immediately to Cassier whatever they shall once discover to be repugnant to that Rule and will easily part with any mistake as it shall be made out to them whereas they who set up false Rules of worship and yet suppose them to be true are as tenacious of whatever they find suitable to those erroneous Measures they have taken as if they were the most sacred Concerns of Religion § 3. They that own the same perfect and infallible Rule are thereby kept within such bounds of sound judgment warrantable obedience and Christian Moderation that they can maintain Communion with each other and both of them with the same one God one Lord one Spirit in the Ordinances of the Gospel though still differing in lesser matters whereas they who set up new Rules of worship exclude all others from their Communion but such as submit to their Novel Canons and Constitutions imposed as the Terms of that Communion § 4. They who embrace the word of God for their Rule do keep alive the fire of Evangelical Love towards each other notwithstanding the little diversities that are found amongst them when they who advance their own Pleasures for the Rule and Reason of obedience are engaged in a Zealous persecution of all those who comply not with their Concepts as is Evident in the Church of Rome at this day It will be delightful no doubt to the Reader to be Refresht with the Enquirers Rhetorick who has been tyred with my duller discourse and therefore I shall gratify him with his Reasonings It 's Reasonable says he we should be able to Agree upon and produce a better Model least in stead of having a New Church we have 〈◊〉 Church at All yes highly reasonable it is For Let him that reads now endeavour to understand the strength of his four Arguments 1. Such a Society as a Church can never be conserved without some Rites or other 2. Neither any Society can continue nor any publick Worship be performed if all Ceremonies and Circumstances such as of time place persons and the like be left indefinite and undetermined 3. If there must be some determination of Circumstantials it must be made either by God or man 4. If there must be some Determination of Circumstances or no Society and God hath made no such Determination what remains but that Men must And then who fitter then our Governours And what these four Learned arguments contribute to the proving his assertion That Dissenters will never be able to find or agree upon a better Constitution I hope the Learned do perceive for my own part such is my dulness I cannot discern it but let us Examine the Assertions as they lye in order 1 It can never be thought by wise men that such a Society as a Church can be Consâ—…rved without some Rites or other Rites Ceremonies Circumstances are the Terms under which all the collusion Lurks when he would flatter us into the humour to yeeld him a point or two then he speaks of nothing but Circumstances when he would Amuse us with an obscure Term then we hear of Nothing but Rites and when he would kill us with a Mortal Conclusion then out comes Ceremonies but I answer § 1. If a Church cannot be conserved without some Rites then let the Imposed Terms of Communion be only of such Rites without which the Church cannot be conserved and we will contend no longer If any Rite be so necessary to the being of a Church that its Constitution must moulder away into dust without it we are content that Rule be made a Term of Communion § 2. From hence then it will evidently appear that mystical Ceremonies such as the cross in Baptism the Surplice ought not to be imposed as the Terms of Communion because that without such Rites of humane appointment the Society of the Church may be conserved I would fain know how the Church was Conserved in the Early purer times of Christ and his Apostles They had not recourse to the Ladies Closet open'd They understood nothing of the Modern curious Arts of Conserving candying and preserving Religion in Ceremonious Syrrups and yet Religion kept sweet and Good They were some of his Holinesses Ladies of Honour that first taught the World out of a miraculous good will and tender pitty to the Church to conserve the two Sacraments of Christs institution in five more of their own invention because our Saviour had not prescribed enow to Conserve the Church from Dissolution § 3. This seems to be a little too high preferment for humane Ceremonies to make them Conserving Causes of the Church At Rome they have
hideous Monster would a Schismatick be did Churches keep to these Terms but his Limitation retracts all this again And such other not contradictory to them as Publick wisdom peace and Charity shall dictate and recommend Now you have it Thus the Crane most courteously invited the Few to Dinner but fitted him with such Terms of Communion that unless he could stretch his neck as long as hers he shall have his belly full of nothing but hunger Esurire licet gustare non licet It minds me of the Story of Sanctius the King of Arragon's Brother who marching against the Saracens diverted himself a while at Rome the Bountiful Pope who is always prodigal of what costs him nothing causes him to be proclaimed Sanctius by the grace of God King of Egypt c. The noyse of Trumpets calls him to the Belcony and he askes what was the matter He was answered that his Holiness had presented him with the Entire Kingdom of Egypt Presently he commands his own Trumpetters to go and salute the Pope in requital Caliph of Baldach Thus has the Enquirer gratified us with an empty Concession which by his Retractation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall not need to observe to the Reader the Egregious folly of such Propositions We are not bound to the Laws of Moses i. e. as Terms of Communion nor any other but such other That is we had been free but that we are in bondage Negatives are infinite and under that one word such other we may be pester'd with more then those Nice Laws of Moses For. 1. Who can tell what publick wisdom may Determine The publick wisdom of Italy and Spain has introduced such a Lumber of those other Terms as hath eaten out almost all Religion with the Divertisements of Iudaical Paganical whimsical Constitutions The publick wisdom of Abassia has introduced Circumcision it self and no thanks to these Principles or the Discourses of Erastian Novellists that the case is better with us 2 Peace and Charity require no other Terms then those plain ones laid down in the Gospel Charity teaches us not to lay stumbling blocks in the way of those that would come towards the Church Peace requires us to unite upon Christs own Terms But the Name of Peace is often used to destroy the thing so Austin of old Ecclâ—…siae nomine Armamini contra Ecclesiam Dimicatis Thus are we gogled to part with our Christian Liberty for Peace when as the parting with the Ceremonies would secure both Peace Charity and Christian Liberty 3. It 's very Childish to put the determination of those other Terms of Communion upon the Tresviri Publick wisdom peace and Charity For what if they accord not in their votes about the Terms what if perhaps Publick wisdom should clash with Charity Charity should say I will have no Terms of Communion that may exclude Persons of honest hearts though weaker Intellectuals but publick wisdom should contend for some other intercalated conditions which may render Divine Institutions more August and solemn 4. No publick wisdom can possibly Determine upon those other Terms in a way that shall secure the Interests of Charity nor in what cases I am bound for her sake to restrain my self in the use of my Christian Liberty For the prudent admeasurement between my Christian Liberty and my Charity to my Christian Neighbour depends upon the view of the particular Circumstances of time place Persons which cannot come under the prospect of publick wisdom Suppose a Command were given forth from publick wisdom that I should at such a time and in such a place drive a Coach with violenee down the High-way and when I come to execute this Command I find multitudes of little Children playing in that High-way the Circumstance of these Persons was not foreseen by publick wisdom must that therefore take place of my Charity to destroy the lives of these little ones or my Charity submit to publick wisdom and fall pell mell in amongst them Our Saviour has Commanded us not to offend any of his little â—…nes telling me that if I do It were better that a Milstone were hang'd about my neck and I east into the sea publick wisdom may perhaps command me to do something not sinful in it self but when I come to Obey I find evidently it must scandalize them I refer it to Charity peace and prudence to determine this case between them § 2. His second generous Concession is There lyes now no more bonds upon the Consciences of Christians then did upon the Ancient Patriarches saving those improvements our Saviour has made upon the Law of Nature and those few positive institutions of his expresly set down in the Gospel And what a blessed day were it with the Christian world if we might see this made good This would shut out of doors all those Ianus Articles penn'd by wise Reconcilers to perswade the combating Parties first to shake hands and then to fall more suriously to Cudgels This would shut out of doors all Humane impositions forestalling our Communion with the Christian Church But now Mark the Retractation And that men obeying these are at liberty to conform to whatsoever Common Reason Equity and publick Authority shall impose Had he not turn'd wrong at the Hedge Corner it should have follow'd thus And that men obeying these are at Liberty to enjoy all the Priviledges of the Gospel But. 1. Is not this a broad contradiction that there 's no more bonds upon our Consciences then upon the Patriarchs and yet we are bound to submit to those other terms imposed by publick authority That is we are at Libâ—…rty upon their Terms but only for one thing that we are not at Liberty upon their Terms And we may serve God as cheap as they but that we must serve him at dearer rates Did Abraham receive the Modes of worshipping God from Gerar or the Terms of serving God from Egypt and yet those Kings where he sojourned were friendly and extended their Royal bounty to him 2. We are at Liberty to conform to whatsoever common Reason Equity and publick authority shall impose At Liberty 〈◊〉 conform but are we at Liberty not to conform if comâ—… Reason oppose publick Determinations It 's an idle thing 〈◊〉 put the determination of my Liberty upon Reason Equity and authority unless we were assured they should always agree which yet in some Countries may not be till the secular Games or the Greek Calends 3. This is in effect to say that if we obey what Christ commands us we are at Liberty to give away our Liberty in all the rest whereas our Liberty was given us not to give it away at a clap but to dispense it in parcels as weak Christianâ—… have occasions to borrow of us § He concedes yet further for Liberality grows upon his good Nature Our Christian enfranchisement discharges us not only from a necessity of observing the Law of Moses and the Rites of Iudaism but further and
to it then will be a stony heart The whole argument stands thus If a tender Conscience be a good Conscience then the contrary to it must be a brawny or hard Conscience now assume But a brawny or hard Conscience cannot be contrary to a tender Conscience ergo c. He that has nothing else to do with his time let him abuse it in answering such Syllogisms Ay! but says he this would be too contumelious to reproach all men but themselves with very admirable As if the noâ—…ions of words or things were to be taken from mens rash applications of them to themselves or others A tender Conscience would be a good Conscience though the Enquirer had the confidence to Monopolize all Tenderness to himself And a brawny Conscience will be an evil one though he should be so contumelious as to asperse all others but himself with it This way of Arguing is a shooe that will fit any mans foot serve any mans occasions as will as the owners A Tender Conscience cannot be an ignorant mind for it would be too presumptuous and Arrogant for those that reproach it to account themselves the only wise men on earth And then the contrary to it must be an inlightned mind and it would be too contumelious to reproach all the world for Fools but their own precious selves Use is the grand Master of words He that will speak as others spâ—…ak must either understand as they do or be content to be misunderstood A Tender Conscience amongst us of the Populace is Conscience under that Office of warning us of the danger of sin it Advises us to take the safer side in things dubious and rather avoid the smoak for fear of the Fire then with Empedocles rush into the smoak and find our ruine But the best of our Entertainment is yet behind for he will now read a very Learned Lecture to this Tender Conscience which in my weak judgment is monstrously absurd seeing he supposes his Auditors to be all Fools Men of ignorant minds or sickly understandings The business lyes here how a Tender Conscience must be qualified that it may enjoy it's Priviledges § 1. He that pleads for compassion upon the account of his weakness that is his Tenderness must be so ingenious as to submit himself to Instruction And if the Enquirer must be the Instructer He deserves to wear a Fools Coat for his pains for I would gladly learn that as the first Lecture what is the Nice and Critical difference between a Tender and a Compassionate Enquirer There are two points they say of wisdom the first that we be able to advise our selves the second that being Conscious of our own inability we be willing to submit to the advise of others wiser then our selves But this tender Conscience being such a widgeon it cannot be expected he should be guilty of such ingenuity § 2. He that pretends to tenderness of Conscience must make good his claim by being uniformly consciencious The plain meaning whereof is this That he that pretends to be a Fool must â—…qually maintain the Humour and carry on the Allegory of folly all the days of his life otherwise as he wisely observes it will be but Pharisaism To prove which deep Point he instances in David whose Heart smote him when he cut of the Skirt of Sauls garment but it would never have been called Tenderness of Conscience in David if at another time he should have attempted the life of Saul And what he says is very true if we take Tenderness of Conscience in it's true and proper acceptation but nothing more Ridiculous nay more dangerous should we according to his New Notion take a Tender Conscience for a weak understanding I ask Did Davids heart smite him when he cut of Sauls garment Yes But was it out of Tenderness of Conscience that it smote him why yes The Enquirâ—…r has just now told you so are you deaf Ay! But is a Tender Conscience nothing but an ignorant or uninstructed mind a sickly melancholy or superstitious understanding why should you be so importunate It can be nothing else The Enquirer has defined it so in plain English Why then this is in plain English the Doctrine under which his Auditors must be prepared for their priviledges That David being a Tender hearted that is a Tender headed Person through the Tenderness that is the slenderness of his crazed intellectuals coming under the distinct Consideration of Reflecting upon his own action in a melancholy and superstitious qualme rebuked himself for cutting of the Skirt of Sauls garment But by his good favour this is too severe a Censure of that Holy Act of David whose Tender Conscience after some surprizal being recovered and awakened severâ—…ly schooled him that he durst make so near an approach to the Destroying by the touching of the Lords Annointed But such glosses he might find in some old pair of Bandeleers Priscae vestigia fraudis Thus the Jews out of ignorance crucified Christ. 3. Act. 17. But when Conscience was well informed and sprinkled with that Blood which they had once shed when Grace had applied that to their Hearts which they rashly imprecated upon their Heads they were pricked in their Consciences and cried out Men and Brethren what shall we do It was ignorance that lead to that murder but a Conscience made Tender and reflecting upon their own act which caused them to repent of and turn from their sin The Rule indeed is a most excellent one in it self though wickedly applied in this particular He that claims the Priviledges of a Tender Conscience must make good his claim by being uniformly Consciencious For he that is Tender of eating a black-pudding and yet not tender of the blood of the Saints he that scruples the Omission of a Ceremony though his weak Brother perish by it yet never scruples to bear false witness nor to murder the reputation of another he that is tender of the Ceremonial Law of Man and yet makes no bonds of the Moral Law of God must not be allowed to plead this Priviledge Though any one may be allowed the priviledge of our Authors tender Conscience which is only this That if he holds any Land in Capite he shall be begg'd for a Fool. § 3. He that is truly Tender if he cannot do all that is Commanded yet will do all he can He that cannot bow at the Name of Iesus yet perhaps can stand up at the Creed But what now if this instance of his Tenderness be impertinent I question whether bowing at the naming of Iesus be Commanded However Dissenters are excused by this Reason from conforming to what they can unless it be matter of their ambition to be admitted in the Colledg of all Fools To do all we can to no purpose is small encouragement to the attempt we are denied Communion with the Church in all Ordinances unless we come up to all the Terms of Communion Now since it 's our apparent duty
Christians but the Command of Ceremonies apparently has occasion'd Divisions between Protestants and Papists between Protestants themselves between those of the same Nations and all Humane Terms of church-Church-communion necessarily produce the same bitter fruit 7. The power of ordering the smallest matter in the Church must conform to the Soveraign end of edification 2. Cor. 13. 10. The power which the Lord hath given me for edification and not Destruction But no power may suspend my duty of pleasing my Brother to his edification 8. Supposing the worst That it 's only a Debt of Charity which my Brother may challenge of me not to scandalize him and a Debt of justice to Obey the Magistrate in this very case yet the Miniâ—…s of justice ought to vail to the Magnalia of Charity As the Command of a Father in lower instances ought to yeeld to the preservation of my Neighbours life 3 Some would except against the matter of his concession to deny himself in some part of his Liberty what a small some that may be none knows perhaps there 's no part of his Liberty which that duty may not Command 4 I except lastly against his propounded end to please and gain him as not adaequal to that which the Command has in it's eye To scandalize or give offence may be taken either in a primary sense and so it denotes a culpable giving occasion to a Brother to sin or in a lower and secondary sense for the angering and displeasing of a Brother This distinction well observed would unravel much confusion which pesters our discourses 1. If we compare the displeasing of a private person with that of a publick the latter is more sinful and much more dangerous for the wrath of a King is like the roaring of a Lyon 2. To occasion culpably a publick person to sin is more heinous then to occasion the sin of a private person because the sins of those in eminent places have such a fatal influence upon the peoples pollution and the procurement of Gods displeasure 3. But if we compare a scandal in the primary sense with one in the secondary then it 's no measuring cast whether it be more eligible to displease the one or destroy the other Nor can there be sin in displeasing one when I cannot otherwise please but by destroying the other for though my own folly may possibly so ensnare me yet God never puts me under such Circumstances that I shall be necessitated to sin § 2. You have heard his fair concession now take his Limitation along with you That is says he in those things that are matters of no Law but left free and undeterminate there the Rule of the Apostle takes place 15. Rom. 1. 2. We that are strong ought to bear the infirmities of the weak and not to please our selves And let every one of us please his Neighbour for his good to edification and we will add 14. Rom 13. Let no man put a stumbling block or an occasion to fall in his Brothers way v. 15. Destroy not him with thy meat for whom Christ dyed v. 19. Let us follow after the things which make for peace and things wherewith one may edify another v. 20. for meat Destroy not the work of God This is the last retreat of these Gentlemen Hether they retrire as to their Triary and strong Reserves You ought to bear the infirmities of the weak to edify him heavenwards not to murder his soul till a Law be made to the contrary you are bound in Charity and compassion to such a one till you receive further Orders and then you must be savage and barbarous But his Reasons follow 1. Reason because we may not do evil that good may come The sinews of which Reason lye in a supposition that to omit a Ceremony is an evil thing compared with the saving of a soul. This General Rule may be applied that other way we must not do evil that Good may come and therefore may not draw a poor Brother into sin that some good may come by it and the rather if we consider what good comes by it As the saving my self a pecuniary mulct or Recognizing the Magistrates power to Command which may be done and is so in many ways wherein the scandal of another is not concern'd And if I should transgress a Ceremony or so for the saving of a soul we may Lawfully presume upon the general will of the Legislator that no positive Command of his should be so rigorously insisted on when it would destroy a greater good 2. Reason We must not break the Laws of God or man â—…ut of an humour of complaisance to a Brother Ans To discharge a weighty duty to avoid the scandalizing of a Brother to walk charitably which the Enquirer p. 137. when he had occasion to magnify Charity tells us is an essential part of Religion ought not to be put of with a frothy Droll as if it were nothing but the humour of Complaisance The Apostle whose head understood the speculation and whose heart entertained the love of this Doctrine much better then himself has taught us other things That to sin against the Brethren is to sin against Christ 1 Cor. 8. 12. 'T is to destroy with our meats indifferent things him for whom Christ dyed 14. Rom. 15. And if these be matters of humour and complaisance and we should venture a Ceremony for them it would be but to stake one Complement against another 3. Reason In those times says he the Magistrate being Pagan took no care of the Church nor had passed any Laws concerning the management of the Christian Religion And so Christians had a great deal of scope and room for mutual condescension But the case is quite otherwise when there 's a Law in being c. Really the Pagan Magistrate was very much overseen unless perhaps he knew nothing less or more of his Authority over things indifferent and then the Apostles must needs be to blame who never inform'd him of that Power over the Church wherewith Christ had eâ—…rusted him And above all St. Paul was utterly inexcusable having so inviting an opportunity to do it in Being so long at Rome having friends in â—…aesars Household and this in Quinquiâ—…nnio Neronis when the Lion was treatable and approachable Besides this must have obliged him to entertain better thoughts of Christians and Christianity and engaged him to protect and defend it when it lay so entirely at his devoir The Enquirer instructed us p. 144. that such a Society as a Church could never be conserved without some Rites or other nor any publick Worship be performed if all Ceremonies and Circumstances such as of time place persons and the like be left indefinite and undetermined He has told us since that the power of Determining and Defining these things ly's in our Governours who understand the Civil Policy p. 151. And now he tells us That in those primitive times the Magistrate had passed no Laws
concerning the manage of the Christian Religion so that it was impossible that either Church Government should be Lawfully administred or publick Worship duely performed because the Apostles were negligent in informing the Emperour of his power or he careless in performing his duty I wonder that amongst all the Apocryphal Epistles of Christ to Agâ—…arns or Paul to 〈◊〉 we meet with none of the Apostles to Nero. That whereas their Lord and Master had left them in great hast and either through the â—…urry of business had forgotten or littlenâ—…ss of the things had neglected to settle his Churches nor had passed any Laws concerning the manage of Religion for want of which politick constitutions they were in a lamentable confusion the worship of God lying at sixes and sevens the Government of the Church meeâ—… Anarchy none had power to Command none were obliged to obey every one did that which was rigâ—…t in his own eyes none had power to impose or compel the rest to submit to such Terms of Communion as were necessary besides those few and plain ones appointed by Christ himself And for as muâ—… as they were altogether by the â—…ars about indifferent things and they had no Rules in their Law-â—…ooks to determine these intricate matters They do therefore humbly beseech his Imperial Majesty that he would Review and Revise their Religion and add such other mystical Ceremonies significant of Gospel grace wherewith his well-known piety could not but be intimately acquainted and that he would take speedy and effectual care with these vexatioâ—…s Tender Consciences who scrupled eating of meats because once prohibited by the Law of Moses and straightly charge and Command that none should gratify them in â—…heir weakness and take such other and further order about their Religion as he in his Royal wisdom from time to time and at all times hereafter should judge meet and expedient And his Petitioners shall humbly Pray c. But to satisfy that Assertion I shall offer further these pariculars 1. It cannot appear that the Roman Emperours had any such Commission as is supposed to make that no duty which God had made a duty To make it no sin to give offence which otherwise had been a sin nor to add New Terms of Communion or to shut out of the Church those whom the fundamental Laws of Christ would receive 2. This principle of his Reflects most scandalously upon the greatest Temporal Mercy which God ever vouch safed his Churches I mean the Christian Magistrate for it implies that the condition of Christians was much more easy under the Pagan then under the Christian Magistrate Then says he the Christians had a great deal of scope and room for mutual condescension but now they are crowded up by restrictions Then the Worship of God was not clog'd with needless Ceremonies but now it 's incumbred with New Terms of Communion I might then have relieved a weak Conscience But the case is quite othâ—…wise says he now there 's a Law in being Then I might have used my liberty in indifferent things and only be restrained by Prudence and Charity but now I am debarred of it by the will of Authority This I say is a scandalous Reflexion For God has promised Christian Princes as Nursing Fathers to the Gospel-Church to secure and protect them and the Enquirer makes them Step-fathers tempting us to think that we have got no such great Bargain by the change 3. It 's clear that the Apostles had as much power to order the meer Circumstances of worship and Church-government as was needful to their exercise and actual performance or else all their determinations were sinful 2 The next priviledge of this tender Conscience is That it becomes the Magistrate so far to consider the satisfaction of peoples minds as well as the safety and peace of his Dominions as not to make those things the matter of his Laws which he forâ—…sees mens weakness will make them boggle at This is his Concession wherein he needed not have been so Timorous For when the Magistrate is settling the Civil peace of his Dominions he needs not concern himself whether the people will skew or no. But as if he had been affraid he had conceded too far he wisely limits the concession As unless there be weighty Reasons on the other hand to counterbalâ—…ance that consideration And they must be weighty Reasons indeed that will counterballance the edification and Salvation of weak yet sincere Christians that will counterballance the peace and safety of his Dominions Indifferent things will hardly weigh against these but what are those ponderous things that will make the scales even against these why 1. Such things which though some scruple are necessary to Government yes by all means when things necessary to Government are put in the ballance with the peace and safety of his Dominions they ought to turn the beam but this is freely granted that if mens scruples would overturn Government they must scruple on at their own peril But now we are ready to join issue with him upon this point That the things scrupled are neither necessary or any ways advantageous to the Being well-being or Glorious being of this or any Government The Roman Empire was in its greatest Glory at its highest pitch when the Apostles Baptized without the sign of the Cross and preacht without the Holy Garment The Christian Religion naked and plain as Christ left it had not the least evil or malignant influence upon the peace of that Empire Though it was the Policy of its enemies then to clap all the Commotions that arose upon other accounts upon the back of the Christian Doctrine It was the popular cry These are the men that have turned the world upside down And when the Judgments of God broke out upon them for their persecutions still to clamour Tollitâ—… Impios Christianos ad Leones Away with such Fellows 't is not sit they live a day Nay it 's evident that many Nations have prospered both in war and peace by land and sea who never knew the Ceremonies and none the better for them 2. Such things which are grateful to the greater or more considerable part of the subjects Those are such things which counterballance tender Consciences and the peace and safety of his Dominions I suspect the Enquirer to be a raw Statesmâ—…n as well as a crude Casuist what would he have a Prince destroy one half of his subjects to graetify the other half The Apostle has offered a rational expedient that the one may be gratified and yet the other not destroyed 14. Romans 3. â—…et not him that eateth despise him that eateth not And let not him that eateth not judge him that eateth They to whom Ceremonies are so grateful sawce may have their fill of them and must they needs compel squeaâ—…ish stomacks to feed on the same Dish The gratefulness of Ceremonies to some mens fancies is no solid Reason why a consâ—…rable though not the more
forwards that it was the easiest thing in the world to trip up his heels such a Novice was this Austin all which I could easily believe when it shall be proved that he wrote the first and second Part of the serious Enquiry Really that Man must have amassed a vast stock of confidence that shall hope with one puff of contemptuous Breath to blow away that fair heap of Repute that that Fathers Name has gathered in so many Centuries and he must have an over-weening conceit of his own Rhetorick that can presume to perswade this Learned Age that he was so insignificant a Ceremony so great a Trifler The Papists with incredible zeal have struggled for him the Protestants have tooth and nail wrestled to draw him into their Tents all parties have ambitiously courted his suffrage at last comes one Hugh Grâ—…ot and our Enquirer and they cashier him as an inconsiderable fellow not worth the whistling But Luther had this great Stone thrown at his Head by Bellarmine And the Learned Dr. Field thus puts by the Blow On the Church Book 3. Ch. 42. Luther says he was as worthy a Divine as the World had any in those Times or in many Ages before and that for clearing sundry Points of greatest moment in our Christian Profession much obscured and entangled before with the intricate disputes of the Schoolmen all succeeding Ages shall be bound to Honour his Happy Memory That herein he proceeded by degrees and in his latter Writings disliked that which in his former he did approve is not so strange a thing Did not Austin the greatest of all the Fathers and the worthiest Divine the Church of God ever had since the Apostles time write a whole Book of Retractations Did we not carefully observe what things he wrote whilst a Presbyter and what when made a Bishop What before he enter'd into the Conflict with Pelagius and what afterwards Did he not formerly attribute the Election of those that were chosen to Eternal Life to the fore-sight of Faith which afterwards he disclaimed as a meer Pelagian conceit And would it not vex a Man of our Enquirers Humour that Austin the Presbyter should be more Orthodox than Austin the Bishop The Truth is St. Austin disagrees no more with himself than it became a Wise Man who by long studying the Scriptures and the Primitive Fathers had gained a more concocted and well digested Knowledge of Religion his Retractations were never laid in his Dish but interwoven amongst those Excellencies which Crowned his Learned Head before Now. A piece of such self-denial it was that a proud heart could not bear unless more politick Considerations turned the scale This last Age has few Instances of such an Ingenuity as will confess it self Truths Prisoner though it abounds with too many that surrender themselves Captives to base Lusts and worldly Interest Their own Grotius professes he was progressive and very prone to dislike what a little before he was well pleased with and the Reasons of his Change were evident to all the World § 3. A third Branch of this Charge is That St. Austin disagrees with the Church of England There are indeed a knot of Gentlemen that in spight of Right and Truth are resolved to be the Church of England and with these St. Austin and the Ancient Fathers have no very good correspondence nor are they ambitious of it But that the Ancient Church of England had very high thoughts of Austins Judgment is from hence evident that she quotes his opinion in one at least of the Articles of her Faith and justifies her Authority from his Doctrine Art 29. But yet if the Church should be a weary of him as I am confident she never will and has no further service to command him 't is but transmitting him with Letters of safe Conduct into Holland where the Divines of the Synod of Dort's perswasion will give him better Quarter and a most Cordial welcome and there 's no harm done § 4. Another Branch of this tedious Charge is That he was a Devout Good Man but whose Piety was far more commendable than his Reason Fuit utilis ad monita danda piae vitae ad Scripturas interpretandas satis infoelix That is The Man was a well meaning Zealot One that according to his dim light meant honestly but he never had wit enough to write Obscaene Annotations upon the Canticles he poor Man was little versed in Anacreons Ribaldry nor had much studied Ovid de Arte Amaendi he was a meer stranger to Catullus and Martial and therefore must needs be Satis nay Nimis ad interpretandas Scripturas infâ—…lix The most wretched unhappy Creature that ever bungled at a Text of Scripture It was never my unhappiness but once to hear the learned A. B. Usher reproach'd and it was by a Grave divine of the same Temper and upon the same Account That the Primate was indeed an Honest Man but one of no depth of Iudgment We need not search far for a Reason why these Men cry down Austins Reason In short 't is but to be reveng'd on him for crying down theirs for there 's a certain Maleporrsaway thing as blind as a Beetle and as giddy as a Goose which they have Nick-named Reason and this Austin decries with some severity Thus the Learned Iuell against Harding Art 4. Diris 17. observes That Austin speaking of the Scripture judging Mysteries by Reason faith thus Haec consuetudo periculosa est per Scripturas Divinas enim multo tutius Ambulatur And again Si Ratio contra Divinarum Scripturarum authoritatem redditur quamvis acuta sit fallit verisimilitudine vera enim esse non potest If Reason be brought against the Authority of the Scriptures though it may seem â—…xte and witty yet 't is but fallacious under the shadow of Truth for 't is impossible it should be True And for this he quotes Ad Marcâ—…llinum Ep. 7. And let the Reader have a special care of the Quotation for the Ecclesiastical Politicians sake But that our Austin was no such Shallow-brain'd-fellow no such half-witted-piece as those Divines judge it their Interest to represent him I shall call in the Testimony of Ierome one whose Learning and Judgment may at least counterballance those of the Enquirer I have always says he to Austin Reverenced thy Holiness Increase in Vertue Thou art Famous through the World Catholicks Reverence thee as the Re-builder of the Ancient Faith And I promise you he must be no Blockhead that shall be able to Redintegrate the Ruinous Doctrine of the Christian Church But I shall knock all dead with an infallible and therefore irrefragable Testimony 't is no less I assure you than that of Coelestinus Bishop of Rome We have always accounted Austin a Man of Holy Memory for his Life and Merits of our Communion whom we have long since remembred to have been of so great Knowledge that he was amongst the best Masters It would be impertinent
to tell you how Panlinus Bishop of Nela calls him the great Light set upon the Candlestick of the Church or how Prosper gives him the Character of a very sharp Wit clear in his Disputations Catholick in his Expositions of the Faith But to what purpose should we control him with inferior Evidences after that of a Pope or to what end Subpoena our little Witnesses after these Grandees For surely he that will break Austins Pate will not fear to dash out Prospers Brains § 5. Another Branch of this endless Indictment is That being hard put to it by the Manichees on the one hand and the Pelagians on the other he was not able to extricate himself Se in illas Ambages induxit ut non invenerit qua se extricaret You see I hope that if ever we should want an able Head to translate Grotius into English our Enquirer is the Man Never was poor Man so bewildred so sadly intangled in the Bryers as this Austin between the Manichâ—…an fatal Necessity and the Pelagian Contingency one while he 's just a splitting upon the Seylla of Free-will and whilst he goes a Point or two too near the wind he 's ready to be swallow'd up of the desperate Gulf of Stoical Necessity I shall say no more let the Reader seriously peruse St. Austins Works and when he has done study this Enquirers Volumes and by that time he may be satisfied whether all his Rhetorick and Confidence will make him a competent Judge of St. Austins Learning § 6. His Conclusion of his Charge is That he was rather forced into his Opinions than made choice of them Hâ—… whose Tongue is his own may employ it how he pleases but this slander carries its Consutation as well as its Confidence in its Forehead 'T is as if we should conclude That Men become Enemies because they have shed one anothers Blood whereas most think they wound and shed one anothers Blood because they were first Enemies It was the Zeal of this Learned and Holy Person for the cause of God that put him upon Study that drew him out in the open Field against the open Enemies of the Grace of God who might otherwise have slept secure in a whole skin Dispute cleared up Truths to him but he was not forced from any or into any I shall conclude this Head with that of Bradwardine another famous Champion in the same Cause with Austin Eccè enim quod non nisi tactus dolore Cordis refero sicutâ—…lim contra unum Dei Prophetam octingenti quinquag inta Prophetae Real similâ—…s reperti sunt quibus innumerabilis populus adhaerebat Ita hodiè in hâc causâ Quot O Domine hodiè cum Pelagio pro libero Arbitrio contra gratuitam gratiam tuam pugnant contra Paulum Pugilem gratiae specialem Exurge ergo Domine sustine protege robora consolare seis enim quod nusquam virtute mei sed tuâ consisus tantillus aggredior tantam causam Behold which I cannot mention without griâ—…f of Heart as of old against one Prophet of God eight hundred and fifty of the Prophets of Baal and such like were found to whom a great multitude of People did adhere so in this Cause How many O Lord at this day contend for Freewill with Pelagius against thy free Grace and against St. Paul that Famous Champion of Grace Arise therefore O Lord uphold defend strengthen comfort me for thou knowest that not trusting to my own strength but thine so weak a Combatant has engaged in so great a Cause ¶ 2. His second assault is against the Synod of Dort A Task as needless as the Answer itself and such as will not quit for cost for having already routed Austin this poor Synod must fall in course with him and be buried under his Ruines That it was a Dutch Synod I cannot deny Dort is and always was in the Province of Holland and therefore to pare off as much needless Controversie as may be let him Triumph in our Concession and make his best on 't The Synod of Dort was a Dutch Synod That England was not within the Iurisdiction of Dort I shall easily admit Nay I can be contend that it be exempâ—…ed from the Popes Westâ—…rn Patriarchate if Grotius B. Branâ—…hal and some others would agree to it The Question then is How far the Church of England was or is concerned in at Agreement with or obliged by the Decrees thereof That King Iames sent thither several of his most Learned and Eminent Divines premunited with an Instrument and ther by impowred to sit hear debate conclude upon those Arduous Points that should be brought before them I think is not denied but by those who deny there ever was any such Synod That they did according to their Instructions go thither sit there debate upon and at last subscribe to the determinations of that Convention is also out of dispute If their subscription did not formerly oblige the Nation yet it evidently proves what was the Iudgment of the Nation Nor do I think it had been for the Honour of this Church to have been of that Religion because those Delegates had subscribed but they therefore subscribed because they were in their own Judgments conformable to that of the Church of the Religion and Judgment of the Council There had been formerly one Barâ—… in the University of Cambridge who delivered himself some what broadly in favour of the Arminian Novelties Hereupon the Heads of that University sent up Dr. Whitaker and Dr. Tyndall to A. B. Whitguift that by the interposition of his Authority those errours might be crush'd in the Egge which were but New-laid as yet and not hatch'd in the bosom of this Church The Zealous Prelate presently convenes some of the most Judicious Divines of his Province and Nov. 10. 1595. by their Advice draws up the Lambeth Articles coming up to if not going beyond the Dordrectan Creed Forthwith he transmits these Articles to his Brother of the other Province the A. B. of York who receives and approves them So that now we have the Primate of England and the Primate of All England owning more than virtually the Decrees of that Synod and surely two such persons so learned as having been both of them Professors of Divinity in the University and of so great Power in the Church must be presumed if any to understand the true meaning of the 39 Articles in the Five Controverted Points After all this King Iames allows the inserting them into the Articles of the Church of Ireland and it were some what difficult to believe that a Prince so wise and learned would allow that Doctrine for Orthodox in one of his Kingdoms which was reputed Heretical in the other unless we will say they were erroneous at home but purged themselves like French-Wines at Sea by crossing St. Georges Channel or that the malignity or latent poison of them was suck'd out by the sanative Complexion of
any man I do as much as in me by alter the nature of indifferent things For things sinful can never be done Duties must always be performed in due time and place and indifferent things should be indifferently used as present Circumstances invite Prudence and Charity to determine but when once they are predetermined I can no more do an indifferent thing then if it had been sinful or no more omit an indifferent act then if it had been necessary 3. By such a fixed predetermination of my liberty I ascribe more to man in his positive precepts then to God in his affirmative moral precepts for the Acts of such Commands may be suspended pro hic Nunc when they obstruct some great Good but in this case I must act uniformly without respect to circumstances let thousands be offended stumbled wounded in Conscience and prejudiced against Religion And in short by such Resignation of my liberty in is't exercise I have reduced my self to that imaginary Liberty of Opinion that dreaming freedom which the Lollards enjoyed in their Tower and the poor Protest ants in Bonners Cole-hole 7 When Christian Charity commands me to forbear the use of the thing which otherwise is within the Charter of Christian Liberty to use and at the same time the Christian Magistrate shall command me to to practise that very thing by a fixed Law I humbly conceive that Christian Charity ought to restrain my Liberty not to act rather then the Commands of the Magistrate enforce me to act 1. Because the restraint which Charity puts upon me will soon determine and â—…pire but the Command of the Magistrate is perpetual 2. The restraint which Charity puts upon me is internal and so agreable to and consistent with the greatest Freedom and Liberty but the restraint put upon me by the Magistrate is external and compulsory which comports not with my inward liberty for if he deals meerly by his will and authority that suits not with my reason and therefore has in it the nature of force But if the Magistrate should deal by Argument then when a stronger appears to act according to his precept then that drawn from the good of my Neighbour by Charity Christian Liberty may be free and yet obey provided always that that argument be taken from the nature of the thing commanded and not from the naked commands 3. The weak Christian for whose sake Charity commands me to forbear acting is one that cannot prevent his own weakness his stumbling scruples and aptness to be wounded but he that commands me to act may prevent recal or suspend his own Edict in that which in it's own nature is indifferent And God has commanded me not to offend my weak Brother by the use of indifferent things but he has no where commanded the Magistrate to impose indifferent things which become not some way or other necessary 4. It seems a most horrid thing to interpret Scriptures at this rate That I should be commanded to walk Charitably till I am commanded to walk uncharitably And forbidden to destroy him for whom Christ dyed by my indifferent things till I am enjoyned to destroy him Not to wound weak consciences till I am commanded to wound them Thus shall Moral precepts be avoyded by humane positive Laws which cannot be superseded by the Divine positive Laws And if one may be thus enervated the whole Dâ—…calogue has no firm station And thou shalt not make to thy self a graven Image may be eluded by this till we are commanded by Authority and I am somewhat confident the foundation laid by the Enquirer will bear that superstructure It is therefore a most approbrious and invidious charge with which he begins this discourse All that we have hetherto discoursed about the power of the Magistrate some think may be avoided by pleading the Magna Charta of Christian Liberty for though it may be pleaded against some power that may possibly be assumed yet against none wherewith he stands ' endowed by the Law of Nature or Scripture nor indeed against any useful power for the attaining the great ends of Government publick peace and tranquillity The Church of England in her avowed Doctrine asserts that Christ has ordained in his Church two Sacraments generally necessary to Salvation now we conceive that having a Right as Christians to all the Ordinances of Christ necessary to Salvation ChristianLiberty may plead the enjoyment of all thoseOrdinances upon those naked Terms Christ has offâ—…r'd them to Mankind This is our Maegna Charta And if any shall encumber that Communion with new clogs provisoes restrictions and limitations we plead our Petition of Right which if it be denyed us our Christian Liberty is so far violated Nor do we deny the Magistrate a Power about our Christian Liberty If any shall turn this Liberty into licenciousness he may restrain them Nay he may restrain the Liberty it self where God has not praeengaged us to restrain it And he will eminently employ his power for Christ when he exerts it to assert and vindicate to all his loyal Subjects the free use of that great Charter And if encroaching violence shall make a forcible entry upon that priviledge whereof we are in quiet and peaceable possession we shall complain of the force to him who will remove it and reinvest us in our Christian freehold whereof Christ has made the purchase with his own blood Two things there are which the Enquirer has lustily promised us and therefore we may confidently expect from him first that he will give us the true notion and secondly the due extent of Christian Liberty and he has freed his name pretty well for first he has made it a meer notion and then layd an extent upon it that is he has seized it into his own hands upon pretence for the Magistrates use 1 And first for his true notion for none cry stinking Mackerel there are two things also very considerable the liberality of his Concessions and the Policy of his Retractations He makes us fair lange Deeds but with a secret Power of Revocation frustrates all so that when we come to cast up our accounts we must say with that Bewildred Clyent in the Comadian when he had advised with his brace of Advocates Probèfecistis incertior sum multò quam duâ—…m 1 For his Concessions they are truly noble and generous and such as would heal us all § 1. Concession p. 88. When the Gospel was fully published then the aforesaid enclosure is laid open and all Nations invited into the Sociâ—…ty of the Church upon equal Terms neither party being bound to those nice Laws of Moses nor to any other but those plain and reasonable ones contained in the Gospel This is certainly the great year of Iubilee And will he not deserve to be shut out for ever that shall refuse so free an invitaâ—…ion Is he a reasonable Creature that refuses the plain and reasonable Terms of Communion contained in the Gospel what a