Discipline is to be placed among conveniencies and advantages to be wish'd for rather than necessaries we cannot be without and it hath been and will be in all Ages of the Church more or less perfect according to a great many contingencies not to be stated before hand The Church hath ever judg'd it the best measure of using it so as may most serve the ends of Religion and the general benefit of the Community and not that she is bound always up to the strict merit of the persons falling under it and yet after all the strictest care and impartiality there will be room for the final Separation when our Lord shall send his Angels to gather out of his own Kingdom all offences and them which do iniquity If we will shun all communication with these though only in what is good we must flee out of any Church that ever yet was or will be so far as we know in this World and so from any hopes in that to come yet scarce any considerable Schism hath appeared in the Church which did not shelter it self under this pretence 4. Farther it may be alledged that several restraints may be upon the Church from the Civil Power When this had suffered so much by former Encroachments and Usurpations no wonder if it still retain some jealousie of that Yoke which with so much difficulty it cast off and provide as securely as it can for its future preservation though by suspending some of that outward assistance very conduceable to the due effect of Church Censures and sometimes by putting a stop to their sensible progress in some cases where no such danger or necessity required it Men by mistakes or prejudice may strein each power too far Better experience of the Regular management of the Ecclesiastical may in due time encourage the Secular farther to enlarge their Liberty and encourage their orderly proceedings so as may be most subservient to the ends of true Religion and the advancement of the common security of Church and State All the power which the Church pretends to as such is spiritual and that can make no alteration in the Civil Rights of men 5. Yet after all the Church amongst us hath not only sufficient Authority committed to her by Christ but reserved and countenanced by the Laws of the Land to testifie her Abhorrence of all notorious Scandals to the shame and confusion of gross Offenders and as a direful earnest of a worse doom that awaits them hereafter not here prevented by a satisfactory Repentance I need not refer to particular instances when we have frequent examples thereof If this be not always exercised by those with whom it is entrusted with all due vigour and sincerity after just abatement for necessity and a favourable allowance for such perplext difficulties of which scarce any private person can make a fair and competent judgment the fault will lie only at their doors whose is the neglect and private Christians shall not fare the worse in the performance of their duty nor fail of the salutary effects of the ordinary means of Grace by Gods own appointment because every publick ministration is not performed with that Religious care which becomes such concerns 6. Little pretence can they have from this Objection that desert the Establisht National Church and that most advantagious outward Bond of Unity therein in pursuit of private Assemblies and select Congregations where all Acts of Discipline must needs be supposed Arbitrary on one side and precarious on the other When he or they who inflict them own no power over them to aw or direct their proceedings or upon just occasion to reverse their Sentence nor he who falls under them has any other engagement to submission than his own free Act nor can suffer any farther prejudice without it than to be forced it may be to change his Company or place of meeting What ever grave and solemn appearance this may carry at the first setting up of such a new Government it will soon degenerate into Mockery or Confusion Whatsoever destroys the Unity of the Church overturns the main strength and Foundation of all Discipline the defects hereof we may hope to see repaired with the preservation of that but without that no prospect appears of any overtures towards it 7. To which may be added in the last place whatever want of Discipline any may lay to the charge of the Church of England none can complain of her breach of that Unity therein which all Christian Churches ought to maintain She neither invades the Rights nor pretends to reverse the just and regular Censures nor countenances the Schismaticks nor disallows the ministrations of any other Church so far as consistent with the express Institutions of our blessed Saviour and the universally received practice of his Church though otherwise mix'd with several corruptions which she wishes removed Object 5. Lastly our Roman Adversaries object to us the many obstinate Schisms and gross Heresies which have sprung up since the Reformation and as they pretend out of it from the forsaking of that bond of Unity in the Catholick Church only to be hoped for in their Communion where alone they say these are prevented or soon cured Answ The first part of matter of fact is too notorious to be denied and too scandalous to be defended but against the latter part of the original of these Schisms and Heresies many just exceptions may be interposed 1. The Reformation gives no countenance to them but severely condemns them and provides sufficient means to prevent or remove them if notwithstanding wicked men of corrupt Principles and depraved manners flee hither for shelter to hide their enormities and abuse or pervert the most wholsom Institutions and advantagious opportunities for their spiritual proficiency to the most contrary purposes The guilt and ill consequence will lie only at their own doors Christians must not be debarred of the ordinary means of Grace because some turn this Grace into wantonness St. Peter tells us of some who wrest the Scriptures unto their own destruction but neither he nor any other then or for many Ages after thought this motive sufficient to deprive the People of the use of them made it rather an argument of consulting them with greater caution and diligence lest being led away with the error of the wicked they fall from their own stedfastness 2. There were many Schisms and Heresies sprung up in the first and best Ages of the Church even in the times of the Apostles themselves as appears by several intimations in their Writings and in the immediatly succeeding while many Apostolical men were living and if we compare the account we have of them in the most ancient Authors particularly in Irenaeus they were as wild and extravagant as any of the later date yet the Apologists for true Christianity thought themselves very injuriously charged with those blasphemous Principles or flagitious Practices which they wholly renounced or disowned The evil one
thereof and nothing is more opposite to their Principles and Practices who have formally excluded all other Christians and Churches from any share therein not only those in the West that have deservedly cast off that power which they had unjustly arrogated and tyrannically exercised but also the Greeks and others in the East that never owned any subjection to them But most securely may the Church of England glory in true Catholicism which to all her other privileges and advantages that she may boast of above almost any other Church still maintains and evidences the greatest charity to others of any that I know in the world makes no other inclosures than those which God himself hath made not assuming any Authority to command yea or to pass hasty judgment upon any but only to provide for her own the best she can and with such tender regard to common Christianity and the Rights of all other Churches that she seems designedly to have chalkt out the way of restoring the most desirable fruits of Christian Unity throughout the whole Church and we should have been sensible of considerable effects by it had other Churches pursued like methods That Church sure is most Catholick that makes provision for the most Catholick Communion Peace and Unity and which imposes no other terms or conditions of it but those most universally received throughout all Ages in all places and by almost all Christians which may soon decide the competition whether the Church of England more truly vindicates to her self a part of the Catholick Church or they of Rome arrogate to themselves the whole Or which are the Schismaticks from it they which exclude none whom they own no power over but invite all to them and joyn with any in what is good and agreeable to the Institutions of our common Lord or they who shut out all but those who will subject themselves to their usurpt Authority and most unjustifiable Impositions Father the term Catholick is sometimes taken for Orthodox and so the Catholick Church interpreted for that which holds the Catholick Faith opposed to heretical Opinions and Doctrines as well as to Schismatical Separations In this sense the Church of England hath as good a claim in the Catholick Church as any whatever Receiving all the Artiticles of Christian Faith delivered in Scripture and received in the Primitive Ages for more than five hundred years No Principles having been so formally declared then and for some time after as the Catholick Faith of all Christians and as such necessary to be own'd which she rejects whatever private opinions there might be then among some eminent Doctors of the Church in which they oft differed one from the other or although there might be some observances then generally received which she thinks her self not bound to retain But ill will this Character agree to the Romanists who have added so many new dangerous Articles to the common Faith of Christians not only beside the original Rule which they cannot but own with us but too often against it and the professed belief of the first and best Ages of the Church Wherefore we reject not these innovations meerly from negative arguments because not sufficiently proved and yet that way of arguing hath been always allowed in the Fundamentals of Faith which must be grounded upon express Divine Authority and Testimony But we lay the greatest stress of our aversations to them upon that direct opposition which we undertake to prove most of them have to the common Faith and revealed Will of God which they and we both own And surely that Church in this acceptaion is most Catholick that relies on such Catholick Principles and refers all others to be examined by this touchstone V. But in the fifth place some Objections lie in our way fit to be answered Object 1. They urge against us that we reject several Doctrines since formally determined in the Church by the known and received Authority thereof in Councils more general or particular which they pretend were believed through all Ages but then established when they came first to be called in question Answ We are not much concerned in the first part of the objection though very many exceptions might come in especially as to the formality and regularity of those Councils but as to the latter part in which the main stress lies here we never refused a fair trial thereof 1. From Scripture against which no Authority Civil or Ecclesiastical in single persons or the greatest Assemblies no time or custome of whatever date can prescribe This hath been ever received till of late as the perfect and intire Rule of all necessary doctrines of Faith and practice of which abundant Testimonies may be seen in most Protestant Writers 2. We appeal also to the Primitive and best Ages of Christianity which either knew nothing of these Additions that we can find or sometimes give as express declarations against them as could be expected at this distance But to take off much of the strangeness of so harsh an imputation at first sight wherewith we charge a great part of the Church for a considerable time and that they and we may be less scandaliz'd at the first mention of these defections 3. We may consider the various Cautions in the New Testament against corrupt Doctrines and Manners which at the least in general are foretold would creep into the Church if some of them we now charge be not particularly described therein 4. We may compare matter of fact with the experience of the like degeneracy of the Jewish Church in various instances so nearly resembling these as nothing more and from the same plea of Oral Tradition yet against as clear evidence and as emphatical promises to preserve them from Apostacy as any particular Church at least can now pretend to 5. We may consult the tendency of lapst mankind In the best how weak it is and apt to be imposed on In others how prone to corrupt and distort the best Institutions cast a mist before the cleareâ—t discoveries and offer violence unto the strongest convictions to shelter their vices and promote their unwarrantable interests especially in times of ease plenty and outward prosperity In which we may compare common experience in lesser Societies which however wisely directed at first regularly founded and strongly guarded on all sides without a very careful Inspection and sometimes vigorus opposition so many corruptions will creep in as to need frequent reformations to reduce them back to their primitive Constitution And although an especial providence be concerned for the guard and conduct of Gods Church yet neither Scripture or experience warrant us to expect its happy Influence by miracles now for the effecting of that which may be accomplished by the use of ordinary and regular means of his own appointment 6. We may reflect upon the particular Ages of the Church which we charge especially with these desections from about the eighth Century to the Reformation
A DISCOURSE Concerning the UNITY OF THE CATHOLICK CHURCH Maintained in the Church of ENGLAND LONDON Printed for B. Tooke at the Ship in St. Paul's Church-Yard and F. Gardner at the White-Horse in Ludgate street 1684. THE CONTENTS THe divisions of Christendom are much to be lamented the effects of them being exceeding evil Page 1. Christ made all needful provisions against such Dissentions amongst Christians p. 2. To this end he established a Spiritual Society or Church on Earth p. 3. This Church with the Unity of it the Romish-Church appropriateth to it self p. 3. This Controversie betwixt that Church and Ours may be stated and decided by the consideration of the following Heads of discourse I. There are certain Principles in which the Romanists and we agree p. 4. As 1. Christ always bad and always will have a Church on Earth 'till the world ends p. 4. 2. This Church is a distinct Society in it self p. 4. 3. This Church must be visible p. 5. 4. Within the bounds of this Church we have the only hope of safety here aud hereafter whilst our hope is grounded on Gods ordinary Evangelical Methods p. 5. 5. This Church is but one p. 6. II. In this one Christian Church there are certain bands of Catholick-Unity As 1. Unity iu Belief and Profession p. 6. 2. In Charity p. 7. 3. In Worship p. 7. 4. In Discipline p. 8. 5. In Set-forms in some sort of Publick Worship p. 10. III The Romanists have unjustly made Subjection to the See of Rome and to the pretended Vicar of Christ in it the Pope as the Universal Head and Monarch of the Christian Church the Principal Band of Catholick-Unity p. 11 12. For first for this Papal-Power there is no Evidence in Scripture but there are strong intimations of the contrary p. 12. Secondly There is silence concerning it amongst the most antient and best Fathers of the Church p. 13. Thirdly History shews us by what evil steps the Romish Church arrived at this greatness As 1. by usurpation on the Rights of other Churches p. 13. 2. By weakening the Power of Temporal Princes p. 16. 3. By abusing their ill-gotten Power iu making it instrumental to the introducing and promoting of certain strange and erroneous Doctrines p. 17. IV. There was a necessity of a Reformation in the Romish-Church and our Church was reformed regularly and with maintenance of the bounds of Catholick-Unity p. 19. For 1. our Reformation was managed with the concurrence and encouragement of the Supreme Power p. 19. 2. With the Advice and deliberation of the Clergy Assembled in Convocation p. 20. 3. With just respect to the Antient Christian Church p. 21. Both as to 1. Doctrine p. 21. 2. Government p. 22. 3. Worship p. 23. 4. Rites p. 25. In such sort that Our Reformed Church is a sound part of the Catholick Church p. 27. V. The Objectiens of the Romanists against our Church and the Reformation of it are not valid Object 1. Concerning our rejecting Doctrines of the Church determined by Councils Answered p. 31 c. Object 2. Concerning Reformation by means of a general Council Answered p. 35. Object 3. Concerning the personal miscarriages of some engaged in the Reformation Answered p. 39. Object 4. Concerning our want of due Discipline Answered p. 39. Object 5. Concerning the Heresies and Schisms which have sprung up since the Reformation and as they pretend out of it p. 43. Answered p. 44. VI. From the Premisses a Conclusion is drawn shewing the Obligation which the People of England are under to embrace and continue in the Communion of our Church p. 49 c. THE UNITY OF THE CATHOLICK CHURCH Maintained in the Church of ENGLAND WHosoever with an impartial eye and a truly religious concern for the Honour of God the Credit of the Gospel and the Salvation of men looks into the estate of Christendom he will scarce find any greater cause of sorrowful Reflections than from the many Divisions and Animosities which have distracted and separated its parts These have opened the mouths and whet the tongues of profest enemies to reviling Invectives and profane Scoffs against our Blessed Lord himself and his holy Religion and stifled the first thoughts of admitting the most convincing Truths to a debate among Jews Turks or Pagans and stopt their ears against the wisest Charms To no one cause can we more reasonably impute the small progress which Christianity hath made in the World for a thousand years past The same contests have as pernicious influence at home upon the Faith or manners of those within the Pale of the Church Men are hereby too soon tempted into some degrees of Scepticism about very material Points of Christian Doctrine in which they observe so many to differ among themselves Others are the more easily seduced to seek and make much of all Arguments whereby to bafle or weaken the clearest evidences for their conviction and they seldom continue long in the same persuasion with those with whom they will not maintain the same Communion Thus Schisms have generally ended in Heresies As mischievous are the effects of these Distractions upon the manners of Christians There are many vitious and disorderly passions such as Anger Wrath Hatred Revenge Pride Censoriousness c. which take Sanctuary therein and under that shelter put in their claim for the height of Christian Graces and the most holy zeal for God and his Cause Every where they break or loosen the Discipline of the Church which should guard its children from doing amiss or restore them after it when the last and most capital punishment of being thrust out of its Communion is like to be little dreaded where many voluntarily desert it with the highest pretences of better advantage elsewhere Now though this matter of fact confirmed by woful experience be a subject too sad for a long meditation or passionate enlargement yet is it no more than what might have been foreseen without a Spirit of Prophesie to follow from the corrupt nature and depraved estate of mankind not otherwise rectified Wherefore we must suppose that our ever blessed Saviour in the Foundations of his holy Institution made all needful provision to prevent these fatal miscariages By the sufficient Revelation of all Fundamental Articles of Belief By the as full Declaration of all the necessary precepts of good life By inculcating frequently and pressing most emphatically those commands concerning Love Peace Unity Good Order Humility Meekness Patience c. directly opposed to those contentions in every Page of the New Testament These it may suffice but to name It will soon be granted after the best provision of Rules and most convincing Arguments and Motives to strengthen them that there will be need of some Government to encourage all in their performance to restrain some from offering violence to them and to provide for many emergencies Our Blessed Lord and Master therefore for the better security of his Truth and the safer conduct of those
which adhere to it establish'd a Society or Church in the World which he purchased with the most inestimable price dignified with the highest Priviledges encouraged with the largest Promises back'd with the most ample Authority and will always defend with the strongest Guard against all Power or Policy on Earth or under the Earth so that as he hath told us the Gates of Hell shall not prevail against it But now where this Church is to be found and what are the measures of our Obligation to it hath been a long and great debate especially between us and the Romanists In most of their late Controversial Books they have seemed ready to wave disputes about particular points in hopes of greater advantage which they promise themselves from this venerable name and that bold though most false and presumptuous claim which they lay to the thing it self even exclusive to all others which will appear from the true but short and plain state of the case between us the chief design of this attempt Now that we may not charge them nor they us falsly or rashly I. It may be convenient first to lay down some Principles concerning this Church in which they and we seem mostly agreed though all our Writers express not themselves alike clearly herein II. To propound the chief Bands of Unity within this Church III. To mark out the most obvious Defections from them by the Romanists IV. To shew the Reformation in the Church of England proceeded and was framed with all due regard to the preservation of them V. To clear it of the most common Objections VI. To consider the strong obligations from hence upon all sorts of Dissenters among us to embrace and continue in its Communion I. The former will soon be dispatcht which I reduce to the following particulars 1. That our Blessed Saviour always had and always will have a Church in the World in which his Doctrine hath been and shall be so far profest and his Sacraments so effectually administred that they who rightly improve them may not want necessary supplies for their present spiritual life or future hopes of Salvation though the extent of the Church as to its boundaries and the perfection of it in degrees may be vastly different at one time and in one place from another This many Prophesies in the Old Testament and Promises from our Saviour in the New give abundant ground for our Faith to rely upon and the experience of all Ages hitherto hath confirmed 2. That this Chruch is a distinct Society within it self furnished with sufficient Authority in some to Govern and Obligation in others to be Subject necessary to every Society which the power of the Keys given by our Lord to receive in or shut out and the exercise of Discipline from Divine Precept and Scripture Examples evince beyond all exception But then this Ecclesiastical Power in whomsoever placed or strained to what height soever can never extend to vacate or change the express Institutions of Christ or take away our Obligation to his revealed Truth and direct Commands In case of any competition the Apostles defence may be ours We must obey God rather than men And St. Pauls profession We can do nothing against the Truth but for the Truth And again If we or an Angel from Heaven preach any other Gospel c. let him be accursed Gal. 1. 8 3. This Church must be visible as every Society is more or less whose parts are so and whose Profession must be so Our entrance into it is in a visible manner by Baptismal Initiation Our obliged Communion with it is in diverse outward sensible Acts which the representation of it by a Body or Building might prove More clearly it is likened to a City on a Hill which cannot be hid Mat. 5. 14. Set up as the Light of the world an Ensign to the Gentiles which all Nations should flee unto or else it would witness against them wherein its Followers should take Sanctuary and find a Refuge 4. Within these Boundaries we have the only hopes of safety here and happiness hereafter What God may do by his supereminent unaccountable power in an extraordinary case is presumption for us but to inquire into Out of this Ark there is no prospect given to us of any escape from the Universal Deluge All the spiritual Promises concerning this life or a better are made to this Church the Members of his Body who is the Head Therefore the Apostles preach to Jews and Gentiles the necessity of receiving this Character Seeing there is no other name under Heaven given among men whereby we must be saved as St. Peter attests Acts 4. 12. 5. This Church is but one It is an Article of our Faith exprest in our Creed to believe it so For there be many members yet but one body One Spirit quickning all One Lord and Head over all One God and Father of all one Faith one Baptism one Hope of our Calling in all as the Apostle argues Eph. 4. 4 5 6 7 c. II. Now we are to enquire what are the chief Bands of Unity in the Church which make keep and evidence it to be one How we may secure our selves within this Garden enclosed this Spring shut up this Fountain sealed as the Ancients usually apply that Cant. 4. 12 to this one Enclosure of the Church 1. This appears in the Vnity of Belief not only inwardly but in the outward profession of the same Faith which was once delivered to the Saints and hath been generally preserved and continued down throughout all Ages of the Church In testimony whereof the most eminent Bishops upon their first Consecration sent to their Brethren Confessions of their Faith 2. In the Vnity of Charity and Affection as Fellow members one of another as well as of the same Head that if one suffer all the rest suffer with it and if one rejoyce all rejoyce with it Having an intimate Fellow-feeling of all the Good or Evil which befals any joyn'd in so near a Relation beyond the compassion of ordinary Humanity whereby we are bound not only to pray for but by all offices of kindness and most intimate Affection especially to assist and relieve each other in the same Houshold of Faith So that by our Personal Consecration all our Labours and Estates are in some measure devoted to the Honour of God the Service of his Church and the Necessities of any of its Members 3. In the Vnity of Worship whereby we are obliged not only to offer up the same Worship for substance but also in the outward Act to joyn and communicate with each other therein to present the same Prayers and Praises to celebrate together the same Sacraments to hear the same Instructions to frequent the same Religious Assemblies as much as possible that we may with one mind and with one mouth glorifie God even the Father of our Lord Jesus Christ Rom. 15. 6. For as the Command
of God the Honour of his Religion the Edification of his Church the Propagation of his Truth and the peculiar Promise of his Presence and Blessing require a solemn publick exercise of all Religious Worship in united Congregations so hereby we most sensibly prove and secure our unity therein Whoever then needlesly separates himself from this Church or refuses to joyn in Communion with its Members so far as it is in his power where he may without violence to any Doctrine or Precept of Christ such a one divides himself from his Body and so from all the Promises that we know of the Sacred and comfortable Influences of that one Head and one Spirit 4. In the Vnity of Discipline whereby every Act of any particular Church conformable to the Institutions of our Saviour and the universally received practice of his Church stands confirmed as an Act of the whole Church Particularly whoever is admitted into it accordingly by Baptism in one place is to be accounted a member of the Church Catholick and received into its Communion where-ever he comes it no evidence appear of his exclusion by any after regular Censure Likewise into whatever Office or Ministration any are orderly admitted in one part thereof in the same are they to be acknowledged in all others though without that particular Jurisdiction which they had in their own But whosoever lies under any Censure in one Church he is to be supposed under the same in all others and not to be received into Communion till the Sentence be reversed by the same Power or a still higher and greater Authority according to the Fifth Canon of the Council of Nice and the design of their form'd and communicatory Letters without which none were to pass from one Church to another Thus every Church is accountable to its Neighbour Churches and so to the whole Church for its Actions that one may not do what the other undoes without any regard to this Unity which would lead to the confusion and distraction of all Wherefore to put an end to such differences when risen or obviate any growing mischief thereby and to receive Appeals from persons who think themselves aggrieved or injured by their own Bishop or Church a Council of all Bishops in each Province is appointed twice in the year by the same Canon and in many others But there was no mention then of any farther or higher Appeal Thus an amicable correspondence and intimate communication was maintained between the Neighbour Churches and their Governours and by them with others removed at a greater distance throughout the world These need no long proof but may be taken as generally granted the main dispute will lie in the particular application of the two last Now to prevent as much as may be all difficulties about them it may be added to the third of Vnity of Worship that it will be very convenient if not absolutely necessary in any setled established Church that there be some set Forms of publick Ministrations without which it is hard for any to know before hand what they joyn with especially for strangers But then these Forms should be as plain and simple as possible with as little pretence as can be of any danger to the known Will and Word of God For no Obligation whatsoever can tie me to communicate with another in that which he forbids and it will be a great temptation to more than suspect this danger when mens private opinions or fanciful transports are mingled with them which have little shew of Scripture or the general practice of the Church in all Ages to justifie them The readiest way I know of to prevent that hazard after all other care about the matters contained is to endeavour that these Offices be as near alike in all places as can well be yet every difference in Judgment when no violence is offered to the Foundation of Catholick Faith and Unity must not break this Communion according to that profession of St. Cyprian Judging no man nor excluding him from the right of Communion if he think otherwise where the dispute was thought of no mean concern especially in this cause Which St. Augustin oft alledges against the Donatists that boasted so much of St. Cyprians judgment against his declared practice To the same purpose may be applied the treatment of St. Polycarp in Rome by Anicetus the Bishop though they differed about the time of the celebration of Easter and in other points which could not be agreed between them yet this last not only invited the former to Communion with him but also-to celebrate the sacred Eucharist in this Church as the words are generally interpreted which St. Irenaeus not long after urges strongly against Victor who was hastening to excommunicate the Asian Churches for the same difference contrary to his Predecessors practice As to the Fourth of Vnity of Discipline if Unity of Government in all parts be not indispensably necessary to it yet it will be so far as not to abrogate or invade the positive Institutions of our Saviour himself herein and be more than convenient that it be as conformable as it is in our power to make it in one place to what it is in another It seems horribly presumptuous violently to thrust out of the Church that Government under the influence of which Christianity hath been conveyed and preserved from the Age of the Apostles in the most distant places upon pretence of erecting a new better Scheme or model of our own or because of the intricate use of one or two terms in Scripture when the Church was in its first formation though against the plain current of it in other places and the uninterrupted tradition of the whole Church A Church indeed must be more or less perfect according to its Government for suitable will be the Exercise and Authority of its Discipline What allowance may be made for those who desire to come as near as they can to the Primitive Pattern though it be not in their power to reach it in many considerable points I am not now to dispute But most inexcusable and highly obnoxious are they that by extreme violence and usurpation endeavour to destroy what they found regularly established to their hands III. But we are here most concerned with the bold claims of the Romanists amidst their most obvious Defections who have made it the principal Band of Unity in the Catholick Church to be subject to the See of Rome and the pretended Vicar of Christ therein as the Universal Head and Monarch of the Church this they have determined as de fide and put into their very Creed and excluded all that do not expresly own it But against this as a great breach of Christian Unity we have many just exceptions and been always ready to prove them so 1. In that no evidence from Scripture appears of any such Authority conferred upon him or them But many strong
clear her of all just imputation from hence it must be added that the whole work was carried on with the advice and mature deliberation of the Clergy assembled in Convocation representing the intire body of them and therein a National Council That they from their Education and presumed Knowledge as well as from their Office and Ecclesiastical Anthority are ordinarily fittest to judge debate and determine of Religious matters will be soon granted But that the Civil Power may and ought sometimes to remind them of their Duty and restrain them from gross Defections from it may be proved by several Scripture Examples in the Old Testament and the Supereminence of their place But happy is that Order and Unity in which both Powers are joyned together for the service of God the security of his Church and promotion of his true Religion as it was here though it could not be expected but the first attempts would meet with several difficulties fierce Debates and Controversies yet still the entire establishment was ratified by the regular determination of the Clergy so assembled as before as well as was after confirmed by the Royal Assent 3. Yet farther to justifie themselves from any affected innovation in such a change all was done with the greatest Reverence Respect and Deference to the Ancient Church to clear their continued Unity therewith 1. In Doctrine The ancient Creeds were taken for the foundation of its Confession the four first General Councils are received with great Veneration and a particular Injunction was laid upon its Ministers to press upon none the necessary belief of any Doctrine but what may be proved from Scripture and the general current of the Expositions of the Fathers thereupon So careful it hath been in all points to keep within the bounds of Catholick Principles in those first instilled into its young Disciples in the Catechism and in those delivered in its Articles to be subscribed by such to whom it entrusts any Office that the positive part of them will hardly be disowned by our very Adversaries and can scarce appear otherwise to any than the common Faith of all Christians of Orthodox repute in all Ages And for other determinations in the Negative she only declares thereby how little concerned she is to receive or own the false or corrupt additions to the first unalterable Rule No Church hath professed and evidenced a more awful and tender regard to Antiquity next to the express Word of God Both which she oft appeals to desires to be ruled by and where their footsteps are not sufficiently clear chooses not to impose upon her own Children nor censure her Neighbours keeps within the most safe and modest boundaries is not forward in determining nice and intricate disputes which have perplexed and confounded many in their hasty and bold Positions particularly about the Divine Decrees and such like sublime Points In which few understand where the main stress of the Controversie lies It may be non can comprehend the depth of the matters upon which the Decision ought to be grounded But alas how many have been forward to lay down and fiercely contend for on each side their private opinions herein as the first Rudiments of Theology to be placed in their very Creeds or Catechisms and so a foundation must be laid for endless Contests and Divisions But most cautious hath our Church been in not laying such occasions to fall in the way of any So that both sorts of Adversaries have made their complaints against her for not being more positive and particularly in such Declarations though none can charge her justly with defect in any point of Faith so own'd in the best Ages of the Church 2. As clear and unexceptionable hath been her proceeding in Church Government preserving that form which from all Testimonies of Antiquity hath continued in the Church from the very Apostles under the conduct and happy Influence of which Christianity hath been propagated and continued throughout the world whatever different measures some other Reformed Churches have taken whether forced by necessity or swayed by particular inclination or prejudice The Church of England kept up the universally received distinct prime Orders of Bishops Priests and Deacons not desiring to censure others who can best answer for themselves but endeavouring to confine her self to what was most Canonical and Regular and to shew how little affected she was to alteration from any establishment except in notorious corruptions and abuses And how necessary she thought due Order and Subordination in the Church to prevent Schisms and Heresies and to give the greater Authority and advantage to her Ministrations and finally to free her self from all suspicion of irregularity in her Succession derived down from Christ and his Apostles which she as much as any Church in the World may pretend unto And though some intermediate Ages have been blemished with much degeneracy yet she was concerned only to separate this but retain and convey down to others whatsoever good and wholsom provision she received from those before Farther to evince this particular care was taken by express Law a to confirm the Rules of Government or Canon Law before received in the Church till some better provision could be made so far as it contradicts not the Law of the Land or the Word of God making as few changes in the outward face of the Church as was possible and sensibly proving it her design properly not to destroy but build nor yet therein to erect a new but reform an old Church 3. Alike Canonical and orderly hath been her Constitution in matters of Worship Her Forms of Prayer and Praise with the whole order of her Liturgy are composed with the greatest temper and expressed in the most plain and comprehensive terms to help forward uniform Devotion pious Affection the most Orthodox Profession and Catholick Communion So that I think it may be universally affirmed that there is not any thing required in her publick Service necessary to those who communicate with her which any that own the name of Christians or are own'd for such by the general body of them can almost scruple unless because it is a Form by one sort and because it is ours by another sort But how unreasonable herein are both So careful she hath been to lay the ground of most Catholick Unity and to remove whatever might obstruct it This our Adversaries the Romanists confirmed by their own practice when for several years as we have been told in the beginning of Queen Elizabeths Reign they frequented our Churches joyn'd in our Prayers and Praises attended on our Sermons and other Instructions and received as some add our Sacraments according to the order for substance the same as now and had it is like done so still having nothing to object against them but from the after-prohibition of the Pope who had reason to fear they who were so well provided of all needful supply and defence at home might
thus by degrees be withdrawn from subjection to his Authority abroad that darling point never to be dispensed or parted with whatever else might have been yielded Our Reformers who composed our Liturgy carefully collected the remainders of true Primitive Devotion then in use and separated from them all those corrupt additions which ignorance superstition and crafty policy had mixed therewith Therefore it is so far from being an objection that any part of our Liturgy was translated from the Roman Offices that while nothing is retained contrary to wholsom Doctrine and sound Piety it is a convincing argument of her impartial Sincerity and desire to preserve Uniformity as much as possible with all Christians abroad as well as at home in her own Members securing all the Substantials of Worship according to the plain sense of Scripture and the pattern of the Primitive Church And as to Circumstantials and Ceremonies she is sensible when they are too numerous how apt they are to darken the inward and more essential luster of Religion and prove a Burden instead of a Relief to its Worship which she takes notice St. Augustin complain'd of in his time But have since so encreased in the Eastern as well as Western Churches that it must argue a great aw to make the Service look like any thing serious and Sacred However this number alone where the particulars are not otherwise obnoxious tempts some to spend all their zeal therein and diverts them from things more necessary or gives too much occasion to others to quarrel about them Yet withal being apprehensive how needful it would be to maintain Order and Decency She hath kept some though very few and those most plain and unexceptionable in their nature most significative of the end for which they were appointed and most ancient and universal in their Institution and practice hinted in the title of our Liturgy as it is changed from the former And to prevent all differences hereabout she hath expressed her sense of them so clearly and explicitely that one would think no peevish obstinacy had room to interpose a scruple however the event hath proved Thus abundantly hath the Church of England vindicated her Reformation from all pretence of Apostacy from the True Ancient Catholick and Apostolick Church and shewed in all instances how careful she hath been to preserve the Vnity of the Spirit in the bond of peace with all the Members thereof Nor hath she been wanting in any respect or reverence due thereunto No Church being more cautious and sparing in its determinations more Canonical in its Impositions more Regular in its Succession and more charitable in its Censures making all necessary provision for her own Children so within the bounds of Catholick Unity that had other Churches observed the like method or measures way had been made for an universal consent and every true Christian where ever he came would have found his own Church wherewith to communicate without hesitancy in all Religious Offices And as St. Augustin observed in his time he would have needed but to enquire for the Catholick Church and no Schismatick would have dared to divert him to their Conventicles But if after the confusions and disorders of so many Centuries amidst such a depraved state by corrupt manners diversities of opinion and perplext Interests so great a happiness be not to be hoped for now that private person or particular Church will clear themselves before God and all good men that do what is in their power towards it and pray to Him to amend what they cannot change and in the mean time make the best use of what means they enjoy Upon which Premises an easie Solution is given to the old cavilling question Where was your Church before the Reformation or that time We answer Just where it is Thereby no new Church was set up no new Articles of Faith brought in no new Sacraments no new order of Priesthood to minister in holy things all which would have indeed required new Miracles and a new immediate Authority from Heaven so attested only the old were purged from impurities in Doctrine Worship and Practice which in passing through so many degenerate Ages they had contracted and that an ordinary Power might suffice to do If we were in the Catholick Church before we are so still and hope to better purpose We are not therefore out of it because their rash Censures have excluded us and then they unreasonably take advantage to argue against us from their own act We never formally shut them out what ever they have done to us What degrees of corruption in Faith or Manners may be consistent with the bare being of a Church or the possibility of salvation therein is needless and dangerous for us nicely to enquire it may be impossible for us to know I am sure it is most safe for us to reform what we know to be amiss and to leave those who do not to stand or fall by their own Master It is a very ill requital of our Charity if it be turned into a weapon of offence to wound or slay us by that by which we shewed our desire of their Cure But they and we must stand another trial and await a final infallible Sentence which ours here cannot change The best security that we know to meet it with comfort will be to use the most strict impartiality with our selves and the greatest Charity to others Yet our Adversaries glory in nothing more than in the name of the Catholick Church and boast in no Title so much as that of Catholicks which hath had deservedly so great veneration in all Antiquity But their claim here truly examined will prove as fallacious and arrogant as in any other instance For the term Catholick if we respect the notation of the word or the most constant use of it is the same as Vniversal and so joyned to the Church signifies the general Body of all Christians dispersed thoughout the World opposed to any distinct Party or separate Communion Thus we find it constantly applied by St. Augustin in all his Tracts against the Donatists and so opposed to them who went about to shut it up within their own Party and streitned Communion therein too closely imitated by our Adversaries who in spite of name or thing make the same inclosures about the Catholick as about the Roman Church and are as free in their severest censures of all others and as haughty in what they assume to themselves alone as they were though not proceeding upon the same grounds But what that holy Father every where presseth upon them reacheth as nearly our Antagonists the indispensable necessity of Charity that great bond of Unity in the Church and principal evidence of the Divine Spirit which animates the whole without which the highest gifts and most Sacred Ministrations are rendred ineffectual This is one of the prime Characteristick notes of the true Catholick Church and every living Member
will think this no hard supposal though their orderly Sentence carries the most venerable Authority below Heaven It seems to argue the heighth of Blasphemy to arreign God himself of indiscretion if it be possible for any man or number of men to err from their Duty And very presumptuous it is to charge the Supreme Providence of defect in the provision for the continuance of his Church if they be capable to fall away yea let God be true but every man a liar when brought in competition He will not be tyed up by our most plausible Methods in the way of securing his own Truth which shall at last prevail though condemned whose wisdom is unsearchable and his ways oft past our finding out He will bring to pass his own holy designs though by means to us most unlikely or it may be seemingly opposite Whoever seriously reflects upon these things will have little reason to quarrel at the Reformation for want of this formal establishment in Council No Christian or Church is chargeable with the lack of that which it is not in their power to procure Men may please themselves with remote Speculations and the fairest hopes and wishes of such an Authoritative Decision of the disputes in controversie but if it be not to be had we must rest content with and make the best use we can of that provision which God in mercy hath indulged us for our sufficient satisfaction and safety Every particular National Church directly subject to no other may and ought to reform it self from known Abuses keeping within the Rule of Gods Word avoiding as much as possible giving just offence to any beside and being ready to give an account of its proceedings therein to all and to alter any thing that shall be found amiss or add whatever may be proved wanting to receive others into its Communion and to communicate with them so far as may be consistent with common Christianity own'd by all endeavouring to preserve Peace and Unity with all that call upon the same Lord praying to God to increase and improve them more and more such hath been the continued aim and proceeding of the Church of England We believe no true Member of this would have refused the general Communion of the truly Catholick Church in St. Augustine's Age or for some time after though possibly every opinion or practice then current be not suited to their present judgment or wish Neither can we think after so strange alteration of Circumstances through so many degenerate Ages that holy Father in his eminent zeal for the most Catholick Communion therein would now have been much moved by our present Adversaries arrogant claims of it to themselves alone though against the Rules and Principles of it with all others No Foundation is laid for it here but by the absolute submission of all others to their usurp'd Authority and rash or impious determinations Now who can hope for an universal Peace and Unity from such terms of accommodation only fit for an insulting Conquerour to impose like those which Nabash the Ammonnite propounded to the men of Jabesh Gilead to thrust out all their right eyes and lay it for a reproach upon all Israel 1 Sam. 11. 2. Object 3. Sometimes they object to us the personal miscarriages of some ingaged in the Reformation Answ If any did what they ought not or with unjustifiable designs what they ought the Church is no way accountable if what they did in the Reformation as such were good and they had sufficient Authority for doing it which we are ready to maintain that is all she is responsible for were other imputations really true which they oft are not However it will be an endless dispute and if determined would add little to the cause I may add few great and publick Changes are brought about where so many interests are concerned either way to promote or hinder them in which all things are carried with that clearness and evenness that were to be desired Private Persons are not chargeable with the supposed defects of publick Administrations of which they have not the management if nothing be required of them against their express Duty and they be provided of all necessary means of their Salvation though they may be inclined to wish some things had been ordered otherwise Object 4. Our Enemies on both sides are apt to object to us the want of due Discipline if not absolutely necessary to the being of the Church yet so far useful to the well being and perfection of it that it ought to have great weight in determining our choice to one Communion before another and is one of the most sensible bands of Unity in the Church Answ 1. The restauration of the Primitive Vigour of this hath been always wish'd for by our Church as in the Preface to the Commination but the accomplishment is very difficult From the degeneracy of the Age which would hardly bear it He that Governs in a less Sphere will find how oft he must bear with things which he does not approve and much easier it is to find fault with than to amend what sometimes we know to be amiss From the multiplicity of Divisions which weaken all endeavours towards it and then froward men unworthily charge the Church with what they themselves make almost unavoidable whereas if executed it would reach themselves as nearly as any who are now so clamorous against the most tender and charitable endeavours towards it as cruel and inhumane 2. The Pretences to it in the Church of Rome according to general practice so far as it can appear to us and we can judge by nothing else are more dangerous than any of these Omissions when turn'd into a constant circle of sinning private Confession and Priestly Absolution upon the imposition of very insignificant Penance and so over again For hereby men have the Authority of their Church to confirm in them the dangerous presumption that they have thus readily cleared themselves before God and so soon perfected their Repentance for such Sins which we find them not so watchful against afterward as that ought to suppose or make them Whereas the Church of England commends private Confession for our clearer satisfaction and direction in difficult cases as most needful but cannot truly say that it is an indispensable condition of our pardon which was never so believed or practised in the Church for many Centuries If people will not be persuaded to their Priviledge unless they be forced to it by false denunciations they must look to that if they miscarry it lies at their own door while they have no hopes here given them of pardon but upon such an intire Repentance as destroys the habit of sin and plants the contrary Grace and what need they may have of the Assistance of a Spiritual Guide and other helps in many Cases in order to this effect they may best consider 3. However the due administration of
Communion of our Church to share in those happy Advantages and Blessings which all who rightly improve it may promise themselves therein She desires by all means possible to convince their Consciences and incline their Affections to a willing compliance with their indispensable Duty and highest Priviledge rather than over aw their persons by severe Censures or the following condign punishments Nay if necessity force upon any the execution of the last when they will not hearken to the former she pleads the same Charity for the Principle of both not only to prevent others from being seduced by the same Errors But also thus to deter them from more dismal Ruine here and hereafter which hangs over them persisting still in the same obstinacy Of all she hath the tenderest compassion though making a difference but without partiality Some must be saved with Fear and almost violently pulled out of the Fire Men may make a noise with the odious name of Persecution yet our Adversaries of both extremes have little reason to object that of which they themselves stand so deeply chargeable when in their power But we relie not on that Plea which however it offend them would not clear us No setled Government Civil or Sacred was ever or is more gentle and compassionate in its inflictions than ours If when this Tenderness was requited with new and greater Insolence and more obstinate Contempt Authority begin to put on a more harsh and severe Countenance and make use of the rod of its power to correct the peevishness of some or restrain the extravagancies of others it is to be hoped they will in the end find it for their edification and not for their destruction and may see cause to bless God and thank their Governours for those benign Penalties which almost forceably opened their eyes to discern that evidence which pertinacious obstinacy had shut them against in all other Persuasives as St. Augustin declares several of the Donatists had professed to him and therefore saw great reason to recal and recant the many clamours they had raised on this occasion I hope we are not without many sensible Instances of the good effect hereof among our selves though it be very different in some from what it is in others but the tendency of it is certainly to what is good in all Experience and farther consideration may have made all prudent and sober Friends to true Piety Virtue and good Order ashamed of the popular Plea of Liberty or that men ought to be left free from any restraint or Impositions in matters of Religion and Conscience which must needs confound all peace and overturn all Government in every Society and so destroy the being of the Church as such and expose private persons to all manner of strange delusions and extravagant enterprises without the least guard or defence beside the ill aspect it hath on the Civil Peace I may add It never was and I doubt never will be practised by any Party of men when they can do otherwise who flee to it only for Sanctuary when they can find shelter no where beside Would men but impartially look abroad or consult former times or but really consider what were like to be their state under any other setled Constitution by whatever favourable Character it may have been represented they might find little temptation to querulous uneasiness in their present condition and small encouragement to seek and improve every occasion to quarrel at those few and mild restraints laid on them especially if withal they would faithfully reflect upon the ill use which hath been made of more remissness Indeed Christianity which is the Gospel of Love and Peace and is almost wholly made up of Charity inclines us first and most to the mildest methods as most grateful most likely to win upon other mens good affections and to testifie our own But then this mildness may be turned into the greatest cruelty to the guilty as well as to the innocent yea to the whole Community Our great wisdom will be so to pursue the former as we may avoid the latter and I know not where it is done more cautiously than here If we were to examine the strange and stiff Aversations in many to the Communion of our Church we shall find them mostly owing to blind Prejudice and gross Ignorance of what is required of them more than to any other Principles They have been brought up in a very ill opinion of our Service meerly by odious names sly and invidious Characters given to it from persons whose sincerity and judgment they relie on and so are before resolved against any farther enquiry and industriously shun all opportunities of better information either by personal Conference or reading our Books They think themselves sufficiently satisfied and go on to hate and revile but they often know not what nor why If we could bring them to make their own trial who are always jealous of any attempts from us matter of fact would be their best confutation and their own Eyes and Ears prove their most effectual conviction so as to wonder at their former obstinacy which some of them have confessed upon this experience I believe were some fierce Dissenters ask'd they can scarce say that they ever seriously read or attentively heard the Liturgy and know very little what it is therein which offends them I am sure they will hardly tell us Sometimes meer novelty startles them and they are afraid only for not being used to it These and many such little Objections that we can scarce guess at would soon be removed by this sensible proof reach'd down to all capacities and a sober steady temper of mind with a firm and well-grounded belief in most of the material Points of Christian Doctrine variously inculcated in the several Offices of our Liturgy would grow up more and more in them for want of this we find in several Zealots very little knowledge of the first Principles of Christian Religion and indeed very little to be learnt from those manner of discourses and Phrases to which they have been hitherto used But more particularly may these Reflections be applied to invite the Romanists amongst us unto the free sincere and cordial Communion with the Church of England which once though only to outward appearance they generally observed and have almost nothing to object against it but the rash and Schismatical Interdict of a forein usurped Power That the terms of our Communion are most truly Catholick hath been the chief design of this small Tract to prove and thereby to prevent the common prejudice from the name of the Catholick and Apostolick Church in which whatever they assume to themselves we have as good a title to our share as any Church in the world And no sensible evidence have we of our Communion with that Catholick Church but by communicating with the more particular Church in which Divine Providence hath placed us where nothing is required of