prayers Sect. 26 See how these sober spirited men who could have been contented yea desired the correcting or reforming or as they term it filing of this book of Common Prayer yet as it was though not filed according to their minds used it preached not against it laboured not by their Sermons to raise in mens hearts a dislike of it discouraged none from it but condemned the negligent and consequently encouraged the diligent frequenting of these publick prayers Oh were men cordially so affected of such holy humble peaceable Spirits with how much quietnesse and peace might we live together and worship and [u] Psal 42.4 Go with a multitude to the house of God with the voyce of joy and praises to keep holy day Then might we [x] Psal 55.14 take sweet counsel together and walk to the house of God in company and if so then [y] Amos 3.3 agreeing and as our old version hath it as friends To these let me add but the present judgement of our Presbyterian Brethren who say [z] 1 Paper of propos to His Majesty we are satisfied in our judgements concerning the lawfulnesse of a Liturgy or a Form of worship provided c. So that even in the judgment of these a prescribed Form is not unlawful and consequently not our Liturgy upon that account Sect. 27 The usefulnesse of prescribed forms Yea more we could with much ease prove the not only lawfulnesse but usefulnesse yea in some degree necessity of a well composed form of publick worship in the Church and that upon very good reasons 1. To help the weak To provide for the weaknesse of some men [a] Quaeâ—i solet utrum concepiis precationum formulis publicè out privatim uti liceat nos si modo cum debita animi attentioni pronuncientur non modo licitas sedet valdè utiles esse contendimus quia novas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concipere cuivis detum non est Synops Pâ—rior Theolog Disp 36. Thes 33. Sic et Calvinas Epist 87. Quod ad Formulam precum valde probo tam confiditur quorun dan simplicitati et imperitiae and help their infirmities of whose ministry the Church may have need and this truly is not of no consideration for let us hear but the testimony of one who Mr. Ball [b] See Ball Tryal of Separ c. 7. answ to obj 8. will tell us what a godly learned and well experienced Minister As to the lawfulnesse or expediency saith he of praying by book or using a prescript form it is to be considered that there be divers degrees both natural as will and utterance as also the grace as knowledge faith zeal given to divers men besides some have been trained up in this holy duty more than others which difference I have observed not only in private Christians but in some most Reverend faithful and worthy Ministers some using both in their publick Ministry and private Families a set form of words and a little after for the Congregation for the most part it is expedient to keep a constant form both of matter and words 2. Sect. 28 To testifie Communion To testifie our consent [c] Vt ceâ—tiùs conslet omnium inteâ— se ecclefiarum consemsus Cav Ep. 87. and Communion with other Churches of Christ for where shall another find what is the Doctrine Faith Worship of a Church but in her Confessions and Liturgies 3. To prevent irregularity To prevent errors and irregularities in worship Sect. 29 Schisms yea and errors in Doctrine upon this account the Councel before cited forbad the use of such as were not probata in concilio lest otherwise something against faith through ignorance or rashnesse should be composed and upon the same account there is a necessity of such a well composed form that nothing which is contrary to the faith of the Gospel or good manners or unbeseeming the Majesty of that sacred service or dissonant to Christian Charity should through the ignorance or weaknesse of some the corruption frowardnesse malice or wickednesse of others be uttered And the truth is our Liturgy of old was wont to be accounted an excellent preventive both of Popish Superstitions and unbeseeming irregularities Sect. 30. 4. 4. To extend to all concerns of the Church And what is not of the least but of very great consideration to reach and extend to all the publick concerns of the Church and Sect. 31. 5. 5. For edification of the people Being incomparably most for the edification of the people though a conceived prayer may commend the speaker yet is a form much more profitable for the hearer who in a known form may readily concurre with the speaker for this they already understand are acquainted with and are ready to joyn hearts with those Petitions which they know are to be put up which in a conceived prayer of a mans own which yet is a form to the hearer unheard by them before they can not so well do for such is the obscurity of some mens expressions especially to vulgar ears that they cannot easily comprehend the meaning of the words and so can not joyn hearts and while they study to understand them the Minister is gone to other petitions In these publick forms known and understood they have nothing to do but to attend with the heart and really this is [b] Nos conceptas formulas valde utiles contendimus quia et attentio auditorum in magnis conventibus per usitatas non parum juvasur Synops purior Theol. Disp 36. Thes 33. no small help to attention when the mind need not study to understand but hath nothing else to do but attend and joyn in prayer Sect. 32 Nor indeed is it any disgrace to the Minister for we are not called to shew our own parts but to lay forth our selves for the profit and edification of the people under our charge Nor is it more unseemly to us to use the same expressions then for Christ [e] Mat. 26.39.42.44 on the same occasion to pray in the same words And really Sect. 33 When we are still the same persons who come to worship the same God to pray for the same mercies on the same occasions to beg the same blessings Pardon Peace Grace Life Health Comforts c to vow the same duties of Faith Love Loyalty Obedience to praise him for the same favours why should it be a sin on the same occasions to use the same expressions Sect. 34 In a word in any prayer confession praise c. if the matter be good the words proper the affections suitable the prayer c. is acceptable and this may be as well in forms as in any private conceptions Sect. 35 For that Objection it is a stinting of the Spirit contrary to 1 Thes 5.18 Forms no stinting of the Spirit it signifies nothing for to omit that Scripture speaks nothing at all to this purpose I say there is no more a stinting of the Spirit
baptized into the service of one Lord into the same faith engaged in one and the same vow and should not all this engage to the greatest charity to the strictest unity Sect. 5 There was therefore great reason for that charge of his to the Romans (a) Rom. 16.17 To mark them which cause divisions and to avoid them Even (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc attentè diligentur quasi hostes è speculâ observare to watch them as a watchman stands upon the watch-tower to descry an enemy or a Centinel upon the guard to prevent him This is one great end why God hath set his (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.28 Bishops in the Church who are as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to oversee and look to the flock to teach to feed and govern them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to watch for them to discover approaching dangers as (d) Ezek. 3.17 watchmen to the house of Israel And really the watch cannot be set too strictly nor kept too carefully against such as make divisions that such enemies to peace and love may not creep into the City of God whose grand work is to undermine the faith of the Gospel Sect. 6 They are indeed a sad generation of men who bear this character that (e) Rom. 3.17 The way of peace have they not known They will neither live quietly themselves nor let others live quietly by them and if ye look to their affections (f) Vers 18. they have no fear of God before their eyes and the issue is (g) Vers 16. Destruction and misery are in their wayes Let men pretend never so much to the Spirit to a wisdom above the rest of their brethren and to a more spiritual way yet (h) Gal. 5.20 21. Variance emulations strife seditions heresies hatred envyings are as evident and manifest works of the flesh as Adultery Fornication Drunkenness Murder c. and as much opposite to the wayes of the Gospel (i) Jam. 3.14 15. When ye have bitter envyings and sirife that wisdom is not from above but earthly sensual devilish Yea whatever mens boastings may be where there is envying strife and divisions they are really carnal and walk as men sensual men The Fruits of the Spirit have another name are another thing They are (k) Gal. 5.22 23. Love Peace Joy Long-suffering Goodness Meekness c. The wisdom from above is of another stamp (l) Jam. 3.17 Pure peaceable gentle c. The Disciples of Christ are of another spirit they bear this character (m) Joh. 13.35 By this shall all men know that ye are my Disciples if ye love one another said that Shepherd who (n) Joh. 10.3.14 best knew the mark of his own sheep even the Lord who best (o) 2 Tim. 2.19 knows who are his This was accounted the Character of the Ancient Christians in Tertullians time (p) Christiani amant paenè antequam nôrunt Tertul. alicubi that they loved one another before they knew the faces one of another and after him we are told by St. Chrysostom that (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 31. in Hebr. Love and peace are the standing marks and badges the distinguishing characters of true Christianity Read over that whole Epistle of that Beloved Disciple S. John ye will find that the whole designe of that is from the exceeding rich love of Christ to us to engage us (r) See particularly 1 Joh. 2.3 6 7 8. ch 3.11.24 4.7 to the end to love among our selves This being both the old and the new command which unless we obey we have forfeited our Christianity That we love one another declaring this to be the special commandment which we have from Christ (s) 1 Joh. 5.21 That he who loveth God love his brother also It is so indeed for our Lord Christ himself saith so (t) Joh. 15.12 This is my commandment that which I especially give in charge wherein ye shall bear the signal character of my Disciples That ye love one another Sect. 8 These are the strict charge the unquestionable unrepealable commands of the Gospel so inseparable a character and mark of a Christian that it is evident whosoever studies not this peace is not careful to maintain this union and love nor willing to lay down his own humors to gain and do his utmost to to promote it he doth hereby give to the world but too much reason to question his Christianity Sect. 9 Argum. 2. And that which may yet engage us farther is to consider this also That what is so straitly charged on us we may with much ease and no difficulty obey if we indeed will live like Christians For the controversies and things in dispute among us are not so great but as they might be easily composed were we not given to contention so notwithstanding some differences concerning them we might live in peace They are not really so great nor are are the distances so wide as through the heats and animosities of men they seem to be Let us but purge our souls of passion and prejudice and not consider persons but things we might soon be reconciled and easily agree as to the main in our practice And this Consideration will aggravate the sin of our Divisions and may justly increase our shame for contending Let us take a view of the particulars of our differences CHAP. III. Our Differences examined as to Doctrine Government Liturgy c. and none found so great as for which to divide the Church This shewed 1. in matters of Doctrine Sect. 1 THose bones of contention which the enemies of our peace have cast in among us are concerning 1. Matters of Doctrine 2. Of Government and Discipline 3. Of Liturgy Rites and Ceremonies But in none of these is there any such great difference between the learned sober men of either the Episcopal or Presbyterian perswasion For men of Fanatick spirits whose principles are purely Schism and Separation we here consider not as the world is made to believe But lay by animosities against persons interests and parties there may be very much compliance for Peace sake Sect. 2 1. As to matters of Doctrine Blessed be God we are secure for the main The 39. Articles have not yet been challenged as guilty of any error of Faith only some things have been desired to be explained some Articles to be made more full and cleer but all this amounts not to a dissent or difference in the thing Sect. 3 But one thing there is which indeed makes a great noise in the world and is matter of high debate even among learned men and managed with so much heat and exasperation as no one Controversie more that I know viz. The Doctrine of Election and Reprobation The Counsels and Eternal Decrees of God about the final estate of Angels and Men with the Appendices of this The Sufficiency and Efficacy of Grace the Vniversality of
endearing expressions of kindness and arguments of love drawing the Will by sweet promises of the choicest mercies terrifying the impenitent and awakening the secure by severest threatnings and the thunders of most dreadful terrors (a) Deut. 30.15.19 setting before man Life and Death everlasting blessedness upon his (b) Mat. 24 13. Rev 2.10 perseverance in faith and obedience eternal misery upon his final impenitency and disobedience seriously exhorting man (c) Deut. 30.19 Josh 24.15 Job 34.4 Pro. 1.29 Isa 1.16.21 65.12 to make his own choice that he may live and not die (d) Luk. 19.42 Mat. 23.37 Passionately bemoaning the blindness and stubbornness of man that will not see nor close with the things that do belong to his peace and (e) Deut. 32.6.28 29. expostulating with man for his unkindness to God his unmindfulness of himself Calling (f) Deut. 30.19 Isa 1.2 heaven and earth to witness yea making (g) Isa 1.18 19 20. Ezek 18.25 29 Man himself judge between God and his own soul whether by any act or any such irrevocable decree he be bound up that he cannot do otherwise and by solemn oath removing from God all kind of (h) Ezek. 18.30 31. 33.10 11 12 13-21 pleasure in or desire of mans destruction and charging the cause of all upon man himself who will sin and will not repent and by consequence will die Expressly (i) Mar 16.16 Luk 13.3.5 Heb. 10.38 39. most expressly determining Salvation onley upon condition of Repentance Faith Obedience and final Perseverance Damnation onely in case of Infidelity Disobedience Apostacie and final Impenitency Thus from the express Condition in the effect and execution by which onely we can know the cause in this thing they infer such an indeterminate and conditional Decree there being no promise of life but to persons so and so qualified and acting nor salvation given but upon perseverance in faith and obedience no death denounced but upon intuition of sin nor inflicted but where such sin is persevered in Sect. 13 The other side also make their equal claims to the same sacred Oracles Which declare the (k) Rom. 9 11. 28. stability of the purpose of God according to Election That He hath mercy on whom he will and whom he will he hardeneth That it is not of him that will th nor of him that runneth but of God that sheweth mercy the Discrimination being made with God before they have done cither good or evil and that howsoever God dealeth he hath as unquestionable a soveraignty over his creatures as the potter over his clay that every mouth may be stopped and no man dare to reply against God referring the whole Series of mans salvation to God first (l) Rom. 8.30 Predestinating then calling then justifying then glorifying which onely charge sin and impenitency and consequently impute all the miseries death and destruction on mans perverse and depraved will but declare his help deliverance mercy and life to be only from God and his pure free rich Grace and Love and teach that though Repentance Faith Obedience and Perseverance in these be the expresse conditions of life yet they are all the Gifts of God (m) Act 5.31 Ephes 2.8 Phil. 1.29 who gives repentance and faith and (n) 1 Cor. 1.8 9. Phil. 1.6 1 Thess 5.24 strengthens us to persevere and upholds us from falling and that therefore such shall not utterly and for ever fall away And that these being the gifts of God they must be from the pure love and onely good pleasure of God that man may have (o) 1 Cor. 1.29 nothing to boast of in himself as having nothing but (p) 1 Cor. 4 7. what he hath received and (q) 1 Cor. 15.10 the Grace of God being that which maketh the difference And though no man can be saved but such as are fully willing to be saved and whose wills freely choose the way of righteousness and life yet the will of man is so naturally corrupted and enslaved to lust that man cannot choose nor the will determine it self to that which is really good until it be emancipated and set free by that Divine grace which is not given to all but onely to some certain persons according to the Beneplacitum Dei the good pleasure of God who makes men (r) Phil. 2.13 willing as well as enables them to work Thus from these Scriptures experiences and effects they conclude the Absolute Decree of God to prepare for and give to such a number of persons whom he hath chosen this effectual grace and so to bring them infallibly to salvation leaving the rest to the liberty and corruption of their own will to perish in their own wilful Rebellion Sect. 14 I have no design to interpose mine own opinion I must here cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confess he must be a man of greater skill and sar greater wisdom and learning than I dare pretend unto or can hope to attain who shall be able to decide this controversie and cut so even a thread as to place the grace of God in the Throne where it must unquestionably sit and have all the glory of the good that is in us or conferred upon us and yet assert the power and liberty of the rational creature which God hath given to it and according to the use whereof it shall and must be judged Sect. 15 But by all this it is apparent That this dispute is not newly started neither Calvin nor Arminius were the first fathers or factors of either opinion that we should be now engaged to prosecute either as a new Doctrine sprung up in the Church when it hath been of old and I believe will be among men while men are in the World And shall we now for this difference break peace shall we not unite in one communion because we cannot agree in this one Doctrine should the Church for this maintain a perpetual Faction and continue a perpetual Rent to the end of the World for a different judgment in so abstruse a Doctrine wherein not Hereticks and Schismaticks but learned men of sober pious and peaceable principles have dissented and do and will dissent while they are on this side Heaven where only they will be fully acquainted with the truth having their understandings inlightned beyond all obscurity and their hearts perfectly purged from all corruptions God forbid Sect. 16 2. To this let me add the difficulty of deciding it which must be concluded from what hath been said in the former Paragraphs and the great pretensions and those strongly probable too which both sides make to those three chief yea only rules to judge and determine of things by Scripture Reason and Experience and Arguments drawn from all these by each dissenting Party which will puzzle the acutest Respondent of the other side to give such an answer and solution to them as may clearly take off the doubt and give satisfaction to them
learning and so able to judge and of a pious sober humble and peaceable spirit I say it was this learned and grave persons profession in a private discourse with me That he had seriously set himself for several years to the study of this Controversie and had read the most and chief of the writings and arguments of either side But in all that time in all those studies he could not out of any thing wherein they differed pick one Note which he was able to make use of in the Pulpit though in the doctrines wherein they agreed he could find enough And now can that become Christians or men that profess the Gospel of peace to contend about and break peace for those things which are confessedly of so little use of so inconsiderable a profit as to the direction of the lives and to the concerns the great concerns of the souls of men I think not Sect. 51 I am astonished at the heats and exasperations of men in these unprofitable Disputes To see how men who have espoused the quarrel of either extreme are still like a bottle that must have vent or break or as the pregnant womb that longeth to be delivered of its conceptions That every Pulpit where such men come rings aloud with the noise and almost every Sermon is filled with the hard names of Absolute Irrespective or Conditionate Decrees Resistibility or Irresistibility of Grace Supra-lapsarian Sublapsarian Arminian Socinian Calvinist Remonstrant Contra-remonstrant and a many invented School-terms even before popular Auditories by which when all is done the people are as wise as if they had heard a Sermon in Greek or Latine except that they have been stirred up to make a party and to account all the matter of their duty to lie in being of such a side and to affix terms of reproach unto or at least to be full of evil surmisings against the contrary-minded And how baneful this hath been to that brotherly love which the Gospel requires and the peaceable communion of Christians our eyes have seen and our woful experience doth sufficiently testifie and the world can judge Sect. 52 This I speak and write not with reflexion on either part but it is too much the fault and extravagance of men of each extreme wherein the young and least experienced Preachers are most (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confident as if it were not their design to edifie the plain ignorant people by instructing them in the necessary points of the Gospel and building them up in (r) Jude 20. their most holy faith and obedience but to get themselves a name of acuteness in the parts of abstruser learning and highest controversies And those are commonly full of the most confidence who are guilty of the least learning boldly determining where they least understand even then when they pretend to admire the inscrutable abyss of Gods unsearchable counsels boldly presuming to determine and define them Sect. 53 I am fully convinced that would men confine their sentiments to the clear expressions of the Sacred text and conform themselves to the same moderation in defining in these points as our Church hath shewed in her Articles Would all men conscionably comply with that Declaration of His late Majesty of blessed memory to silence these debates and lay aside all further curious search and inquiry and content themselves and shut up these Disputes in the general Promises of God as they are declared in the Scriptures making the Revealed will of God in his Word the onely rule to go by both in Doctrine and Practice all of either side being equally silenced from all medling with especially from all positive defining in any particular of those abstruser points in controversie I say were all this done and yielded to as with how much ease content and satisfaction may it be done by all sober and peaceable men I am confident a very great progress would be made to the securing of the peace of the Church and to the suspending of that turmoil and heat of contention and the preventing of those envyings reproaches and evil surmisings which do so much interrupt that peace Sect. 54 Well then to conclude this Chapter we see in matters of Doctrine there are no differences so wide as by the heats of Contenders they seem to be and such as they are may well be composed among sober and humble men (t) 2. Pap. of Propos to His Maj. p. 24. We dissent not say the Presbyterian Divines from the Doctrine of the Church of England expressed in the Articles and Homilies onely say they some by-passages or phrases are scrupled Notwithstanding these then we may live in peace CHAP. IV. The Differences about Ecclesiastical Government examined And that there is nothing in the Episcopacy established with us but may be submitted to proved Sect. 1 THAT which we shall next consider is the business of Ecclesiastical Government and Discipline This also is made a matter of great dispute and hath been an occasion of as great a Rent in this Age as I think the Christian Church can ever shew and we cannot be strangers to the eager contendings and multitude of writings which have been published on either side with passion and bitterness more than enough Some being confident of an Apostolical Institution of a Prelacy others as confident of the same Institution of a Parity The one for the Jus Divinum and Necessarium of a Paternal and Despotical Episcopacy The other as eager and with heat enough for the same jus of a sole Presbytery yea in some of a Lay-Presbytery too Both sides contending for their own way and that no other Government can be lawful in the Church Both laying a stiffe claim to Antiquity yea the highest Antiquity the primitive pattern The Apostolical Canon and Practice Here we see Sect. 2 1. One contending and pleading for the Bishop in a strict peculiar sense as the only standing Officer in the Church at first superiour to the Deacon and affixed to a City-Church or Metropolis and having all the adjacent places and dependants upon that City for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these among the Ancients signified the same thing his Diocess or Parish And the Church increasing in number and extent so as it became a burden too great for one mans shoulders this Bishop taking in and ordaining others out of the Deacons to be Presbyters that might bear part of the charge and burden And thus the Presbyter will appear to be a later Officer introduced for the necessity of the Church Sect. 3 2. On the contrary The others plead as high for the Presbyter only to be that standing Officer and the Colledge of Presbyters the only Judicatory of the Church for the first Age and the Bishop brought in afterwards as a constant Moderator or Praeses in the Assembly and then by degrees with some superintendency over the rest to keep them in peace among themselves for the
mal-administration of the power in their hands so far as their charge extends They judge their charge to be no more than to oversee the Churches to take care that able Pastors be provided for the particular cure and inspection of the several Flocks and that these do their duties in their places and that the people yield their due obedience to them and to their Superiors Sect. 11 Answ 2 2. It is granted That the bounds of the Episcopal charge were not so large in the Primitive times as they are now no not generally in many centuries of years But withall it must be not denied that this consideration makes not a nullity of the Office nor doth the lessening or inlarging the bounds of their charge at all make a change or alteration in the charge it self For in those little Bishopricks either there was an imparity or superiority or there was noâ— The Bishop had Presbyters under him or he had not If now ye say that he had not ye say something indeed to the purpose but it remains to be proved and the stream of Antiquity speaks the contrary For to omit the mention of the third and fourth Ages whereof none that I know ever doubted when Ignatius of Antioch in those Epistles which were never yet denied to be his and are by Videlius Vossius and our learned Vsher acknowledged to be genuine doth expresly make this distinction and requires the Obedience of the Presbytâ—r to the Bishop as those who have read Ignatius know so well that it would be lost labour to produce particular passages when it is the main design and argument of some of those Epistles as particularly that ad Trallenses which is wholly Hortatory ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Vnity in Doctrine and Sanctity of Life For the preserving of this unity and purity of Doctrine he exhorteth as to avoid all Hereticks against whom he solidly proves the Deity and Incarnation of Christ so to yield a due obedience to their Pastors both the Bishops because they watch for their souls and to the Presbyters and Deacons because they are Ministers of the Church of God and there have the place of Jesus Christ Particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverence the Bishop and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye reverence Christ and adds As the Apostles have commanded So again in that ad Magnesianos which is Paraenetical and Hortatory also and the designe of it is to exhort obedience to the Bishop yea though he be young which he presseth by several arguments as That we are in this case not so much to look to Age as ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The oldest are not always the wisest And farther urgeth the examples of a young Daniel and a young Samuel reproving an old Eli and Jeremy Solomon Josiah Timothy And again that it is a terrible thing to contemn the Bishop for in him is God also contemned And saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is fit to obey the Bishop and in nothing to oppose him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord Christ did nothing without the Father so must you do nothing without your Bishop I need cite no more though I might add much to this purpose out of those Epistles ad Philadelphenses ad Smyrnenses where he disputes of the power and authority of the Bishop I know that even these are said also to be so interpolated that it is hard to know Ignatius in Ignatius But that is a strange interpolation which shall leave nothing genuine and it would be scarce parallelled that the main design of a genuine Epistle should be spurious Grant them interpolated must it needs be the hard hap of poor Episcopacy to be principally guilty and wheresoever that is mentioned or urged though it be so often so professedly must that Epistle for the Bishops sake be either rejected as spurious or this particular be concluded the interpolation Nothing of antient records then shall have any credit with us when we have a mind to charge them with corruptions Therefore until these be proved spurious passages we shall account them genuine Ignatius Ignatius I say doing this as it proves this Imparity and Superiority as antient as his time which was the very next age to the Apostles so it hath some force to perswade us that it was so even in the Apostles days both because he was so near them and so more likely to know the practice of the time but just before him and also because he was for a good season contemporary and coetaneous with some of the Apostles particularly S. John who would certainly have contradicted him had he pleaded for a power which Christ never approved nor the Apostles owned Sect. 12 And if this Imparity or Superiority be granted to have been in those narrower limits it must not it cannot with any shadow of reason be denied where the bounds are farther extended If one two or three Presbyters may be under a Bishop then may also ten twenty an hundred More or fewer alter not the nature of the office Kings and Princes are as perfectly and justly such now when of larger Empires and Dominious as those of old who were Kings but of some single Cities or petty Territories They are not to be cast out because their Dominions are conceived too large but to be obeyed because they are Kings So neither are our Diocesans therefore less Bishops because their Bishopricks are greater than those in the Antient Ages For if any were they fewer or more were to obey the Bishop then so are we though more if by the Establishment here we are put under his jurisdiction to obey him still Sect. 13 Answ 3 3. Nor is it yet proved that Even then their bounds were so streight as to be limited to one Parish or single Congregation For if there were many of these Churches in association joined in one and so One Church for acts of Government to which particular Churches were subordinate as the (p) See Assemblies answ to Reas of Dissent Brethr. and Vindicat. of Presbyt Govern by the Province of Lond. Presbyterian Brethren not only grant but challenge and lay it a foundation of their Classical and Provincial and National Assemblies as The Church of Jerusalem Ephesus c. with other City Churches which say they consisted of more single Congregations than one Then if there were a Bishop as it appears there was either He must be yielded to be over all this association or if a distinct Bishop to every particular Congregation then those several Bishops must be under and subordinate to the Colledge of Presbyters which I have not yet seen affirmed So that here was a larger charge than of one single Parish And in after ages it is most evident that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not that strict sense which now it hath but the Parish was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting of more Parishes than one as
who commanded them to preach no more in the Name of Jesus must be ours That God hath imposed this calling upon us and therefore unless we would rather obey Man than God we may not forbear the exercise of that office which God hath laid upon us with a (t) 1 Cor. 9.16 woe if we preach not Answ 1 Sect. 21 To all this I answer 1. To be silenced or suspended or deposed is but to be denied the liberty of and so consequently to be enjoyned to forbear the publick exercise of our Ministery upon the Bishops pleasure and to be deprived of that maintenance which we had while we were allowed to exercise our Ministery in such a place And in this the Bishops pleasure is the Magistrates pleasure The Bishop proceeding according to the Laws And that the Magistrate hath power and under him consequently the Bishop to deny any particular man this liberty within his Dominions I know none that doubteth if he shall do this caussesly the sin is his but submission and obedience is our duty Sect. 22 Answ 2 2. But more The Bishops as such if they have any place in the Church Are Ecclesiastical Governours and their work is to Over-see to watch over and for the flock (v) To take care of the Church of God 1 Tim. 3.5 ne quid ecclesia detrimenti capiat Their care it must be that Tares be not sowen among the Wheat nor corrupt and heretical doctrine preached for the pure Word of God that the souls of men be not poysoned with rotten principles or leavened with Heresie or stirred up to Schisme or Sedition but that they be built up in the most holy faith instructed in sound doctrine encouraged to Piety and lead in the wayes of Purity and Peace And therefore it cannot but lie upon them to be cautious what persons they admit into the Ministry and to watch how they continue in it And their power equally extendeth to the silencing suspending or ejecting those who are Seditious or Scandalous as to the denial of their admission or to the admitting of such as are able and faithful It is no more then what the Apostle (x) Act. 20.28 32. gave in charge to those Elders or Bishops for so they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Miletum to watch because of the Wolves that would enter And for which the Lord reproves (y) Rev. 2.14 15 20. those Asian Angels that they permitted the doctrines of Balaam and the Nicolaitans to be taught and Jezebel to prophesie And this power is clearly manifest in those Apostolical charges to (z) 1 Tim 1.3 4 6 7. 5.19 20 21 22. 2 Tim 2.14 4 2 3. Tit. 1 5 10 11. 3.10 11. Timothy and Titus which are frequent in those Epistles For the truth is if the Bishops have not this power it is not possible they should perform their duty or discharge their trust to God or his Church If any of them abuse this power it is only their personal sin and they abuse but their own power for such an authority they cannot be denied to have if they have any power or authority in the Church at all Sect. 23 Answ 3 3. And how unjust soever the censure may be in him that gives it yet that we may lawfully sit down in silence I think is beyond dispute for though our Ministery be from God and the Calling of Divine Institution yet it is conferred on particulars this or that person by men and they exercise this ministery by vertue of that Calling which they had from men Now common sense and reason telleth us that we may lawfully obey men forbidding us the exercise of a Ministery which though the ministery be from God yet we have power to exercise in such a place by vertue of that Calling only which we had from men Sect. 24 Answ 4 4. Neither doth that answer of the Apostles to the High-Priest and Council and their resolution and practice to preach the same Christ still notwithstanding that Prohibition any way lay such a necessity upon any in our case to disobey and to refuse to lay down the exercise of our ministery when we are required And as to this let me crave leave here to mind the Reader 1. That this was one of the great arguments which Johnson the Brownist made against our Church assemblies Sect. 25. The Separatists objection that it was not lawful to communicate with them because our ministery was the ministery of Antichrists Apostacy this he would prove because none could stand publick Ministers except they receive of the Prelates Priesthood and Deaconry and without and against the peoples consent they are by the Prelates alone silenced deprived and degraded from exercising any ministery in those assemblies who yet ought not to suffer themselves to be silenced and deposed from their publick ministery no not by the lawful Magistrate Here we see in this mans mouth impudence and Sedition more than enough yet this bold assertion he labours to prove by this very Reply of the Apostles who would not at the command even of the lawful Magistrate cease to preach But 2. Sect 26. Answered by a Non-conformist What answer was given to him will exactly fit our case also I shall give it in the words of Master William Bradshaw Both because they speak fully to the Objection and in this so far justifie the Bishops power as to lay a necessity both upon the Minister and people to submit with peace and also to shew how even then when they say the Church groaned under the highest exorbitancy of Episcopacy The soberer non-conformists who did not acknowledge the Prelacy did yet judge it lawfull to submit to their power and to forbear the exercise of their ministery upon their pleasure For one of these was that Master Bradshaw and set aside his dissent from the established Order of the Church I doubt not a pious sober sound Divine and even then when himself was silenced upon the account of Non-conformity writing in the defence of our Church-Assemblies justifying our Communion proving the unreasonableness of separation from them in which Book (a) Unreason of Separat p. 90 Sect. 27. he gives this answer to the Separatist 1. When he i. e. Johnson the Separatist distinguisheth between silencing and deposing by lawful Magistrates and by Prelates as indeed he seemed to do when he said We are silenced by Prelates when the Apostles would not no not by the lawful Magistrates is in our case where the Prelates do it by Authority and Commission from the lawful Magistrate a distinction without a difference Sect. 22 2. Whereas the Separatist had said The Apostles did not make their immediate calling from God the ground of their refusal but this That they ought to obey God rather than men which is a Duty required of all Ministers and Christians He answereth That Though the Apostles did not assign their immediate calling from God as the ground
that so much decryed but indeed excellent Litany how are the dull hearts of men quickened and awakened and the truly pious devout Souls inflamed by their own frequent closing in the several petitions for every particular matter therein begged Doth not the whole Congregation by these their Petitions and Responsals shew that they are sensible of Gods Honour troubled for their own wants and do therefore desire that God should have all possible glory and beg that their own wants may be relieved These being things which in the Assemblies of Christians should not coldly or faintly be done these their own Responsals and verbal concurrence do much conduce to the wakening of the Soul and to put into and preserve in the heart that heat and vigor which should make them at the end sound forth together their Amen as is recorded of the Primitive Christians with that fervour and zeal ut reboârit instar fulminis aut irati maris that he that heard the Eccho of their zealous tongues might suppose he heard the sound of the roaring of the Sea or the mighty voice of the Powerful thunder CHAP. VII Two other exceptions answered and 3. the frequent Intercessions and short Prayers as also 4. the parcells of Scripture for Epistles and Gospels Vindicated Sect. 1 HAving now in the former Chapters cleared those two grand Exceptions which charge the Liturgy with Vaine Repetitions and the Responsals with the Hinderance of Edification and Repugnancy to Scripture practice The others which follow about the Brevity of the Prayers and the Communion Service will be easily answered Except 3 3. The next Exception then against this Forme is The Brevity or the Number of short Prayers which would be much better in one continued Prayer not in several shreds or snips as some call them rather the Prayer And these are charged to be unnecessary Abruptions and Intercesions neither agreeable to Scriptural examples when many petitions are offered up at the same time nor suited to the gravity and seriousness of that holy duty Sect. 2 Answer I Answer 1. That all possible Gravity and Seriousness should be used in Prayer which is our addresse to the most High and Holy God is unquestionable But it is also beyond dispute that this Seriousness is a quality of the mind and may as well be in short as long Prayers yea too wofull experience shewes that men may trifle in longer as well as in shorter Orizons and yet the words of the mouth and carriage of the person being discoveries of the inward affections it is confessed that we are to shew also as much reverence and gravity as we can in our words and gestures Yea in publick services all things should be so ordered as that the people may be then taught an holy reverence and kept in a serious frame of Spirit during all those sacred offices I cannot therefore but with that [a] Extra modum ordinem orationes multiplicant undc auditores fibi ingratos efficiunt populum Dei potius fastidio avertunt quam alliciunt Durant Rational integra brevitas l. 4 cap. 15. learned Papist dislike that men should multiplie or lengthen out their prayers beyond all measure and order whereby the hearers are wearied and the people of God are not allured by the sweetnesse of the holy duty but driven from it through the disdain of the tedious performance And I cannot but approve that rule of anothers [b] In Divino officio non tam overasa prolixitas quam devota servetur Petr de Allia Lib. de Reform â—ccle Cap de Reform Praelator That in divine offices there by observed not so much a burdensome prolixity as a devout and intire brevity 2. But it would be an unjust charge to say this Liturgy is guilty of either of these faults condemned We have several short prayers but not multiplyed beyond measure or the bounds of a grave decorum nor are they in the body of them lengthned out to a burthensome prolixity They cannot be accused to cause a wearinesse by a confused tediousnesse but they rather refresh by a grateful variety Sect. 4 3. And in this our Church is not beholding to the Masse-book but hath the practice and judgement of the ancient Church for her direction It was the Doctrine of St. Chrysostom [c] Deum trans non longos extendat Sermones nec in longum orationem producat sed pauca et simplicia ve rba dicat Non enim in verborum multitudine sed in mentis solertiae positum est ut exaudiatur Breves enim frequentes orationes fieri Christus Paulus praeceperunt paucie ex intervallis Nam si Sermonem in longum extenderis in negligentiam frequenter lapsus multam dia bolo surrependi facultatem dederis supplantandi abducendi cogitationem ab his quae dicuntur Si vero continuas crebras orationes facias totumque tempus interpolans frequentiâ facilè poteris modestiam exhibere ipsas orationes cum multâ facies solertiae Chr. Hom 74. Tom. 4. p. 641 642. That he that prayeth should not make long speeches nor draw out his prayer into length but speak few and plain words for the hope of being heard lyeth not in the multitude of words but inward disposition of the heart Christ saith he and Paul have enjoyned short and frequent prayers to be made with small pauses or intercisms and such and no other are ours in this Liturgy between them for if thou draw thy speech into length then falling frequently into negligence thou wilt give the Devil too great opportunity to steal in supplant and withdraw thy thoughts from those things that are spoken Whereas if thou makest frequent prayers and throughout all the time doth renew them often thou maist with ease shew a moderation and yet make thy prayers with much skill Agreeable to this is that which St. Austin records of the Brethren in Egypt of whom saith he [d] Dicuntur fra tres in AEgypto crebras quidem habere orationes easque brevissimas raptim quodam modo jaculatas ne illa vigilantèr erecta quae orantiplurimum necessaria est per productiores moras evanescat hebetetur intentio Aug. ep 131. it is reported that they have many prayers but every of them very short suddenly darted forth least that intention of mind being vigilantly raised which is very necessary for him that prayeth should by long continuance vanish or grow blunt In their judgements then by short and frequent Prayers the Soul is kept awake and in a more quick and lively frame And this I am sure is no enemy to seriousnesse or gravity Sect. 5 A. Nor is this so disagreeable to Scripture patterns but that we may find some examples of this also Neither can I see why the frequent repetition of Gods Name and Attributes at the beginning of our several requests and closing them with the merits and mediation of Christ should be suggested as an irreverent affected
but the Holy Scriptures that is as such as Canonical or under the name of Holy Scripture as is to be seen in that Council of Carthage where they allow the reading of others in their proper place and for their proper end and this farther appeares by that of the Council of Hippo which abridging that 3 d of Carthage gives us this account of it (x) Scripturae Canonicae l â—gendae quae sunt praeter quas aliae non legantur Conc. Hippon Can. 36. These are the Holy Scriptures to be read in the Church and besides these let no other be read i. e. no other for such or for Holy Scripture It is the unquestionable prerogative of the Sacred Scriptures to be the prime and supreme rule of Faith and Manners and nothing is to be read as such viz. as the undoubted or immediate rule of either but the Scriptures alone and therefore by those ancient Fathers and Councils they were accounted onely Canonical and none else admitted for Trial of Truth or proof of Doctrine But yet all Apochrypha were not accounted either prophane or impious but there were some called (y) Ecclesiastici à majoribus appellati quia in ecclesia recepti c. Jo. Drus de quaest per epist 107. Ecclesiastical because received and read in the Church among other godly books though not as a rule of Faith yet as instruction in manners hence those books were of old called in a sort Canonical or Deutero-Canonici not equal to the Scriptures but went after them in a secondary place and preferred before others In this sense I take that of St. Austin speaking of the times after Haggai Zechary and Malachy (z) Aug. de civ â—â— Dei lib. 18. c. 36. Quorum supputatio Temporum The supputation of which times saith he is not found in holy Scripture called Canonical but in others which though the Jewes do not yet our Church doth reckon for Canonical i. e. in a secondary place such for in another place he speaks otherwise of them [a] In Apocryphis eist invenitur aliqua veritas tamen propter multa falsa est Canonica authoritas August de civit Dei lib. 15. Cap. 23. In the Apocrypha though there be found some truth yet because of the many falshoods there is no Canonical authority i.e. properly such But by these testimonies it is clear that they were read in the Church though not as the undoubted rule of faith yet as instructions builded thereupon Sect. 18 And that they might be so read we have the concurring judgements of others also of later dayes even in the Reformed Churches yea of some Non-conformists [b] See Balls Trial of Separ Ch. 7. Answ to Object 6. here also He that pleaseth may see c) See Hutton Answ to Reasons chap. 10. gathered to his hand the judgments of (d) Zanth de Relig. c. 1. artâ—â— 4 et 5. Zanchy (e) Hiper lib. 1. Meâ—h Theol. Hiperius (f) Pellic. praefat in Apochryph et praefat in Judith Pellican one highly esteemed by Bucer Zuinglius and Melancthon and the learned in those days and g) Kimedonc de Script verb Dei l. 6. c 90. Kimedoncius a Professor of Divinity at Hidelburgh who have judged these books to have been received next to the Scriptures with great reverence profitably rehearsed fruitful and profitable to the edifieation of the people not Canons of faith but instructions for manners 2. Neither hath our Church received or prescribed them in any other notion a mark of distinction is set upon them they being called no other than Apocrypha and therefore cannot rationally be judged to be prescribed as Canonical especially when the expresse words of our (h) Artic. 6. of the Church of England Articles are The other books as St. Hierom saith the Church doth read for example of life and instruction of manners but doth not apply them to establish any doctrine and these are the third of Esdras and the rest that follow Sect. 19 3. Nor can our reading of them though in that time and place be with reason judged to put an higher authority upon them than the Church hath done which prescribeth them Yea though they are read for instruction and example it followeth not that we are taught to practice every thing or imitate every particular in any example there or to esteem every action good any more than we are to practice or imitate every thing that we read done in the Scriptures The reading of (i) Gen. 9.21 Noahs being drunk (k) Gen. 19.33 35 36. Lots incest (l) Gen. 42.15 Joseph swearing by the life of Pharaoh (m) 2 Sam. 11 4-18 12.9 Davids adultery and murder (n) 1 King 11.5 Solomons idolatry (o) Num. 12.1 Aaron and Miriams sedition (p) Act. 15.39 Paul and Barnabas's angry parting (q) Matth. 26.70 Peters denial and (r) Gal. 2.11 Sect. 20. dissimulation c. is neither an allowance of these infirmities nor a ground to practice the like There are other uses of examples than imitation they are in cautelam as well as in sequelam for caution as well as instruction Nor can there be any more allowance of all the actions lies or fumigations in Tobit or Judith by reading them than there is of those other So that yet here is nothing to conclude it sinful to read these books according to the order prescribed The highest that can be imagined is which yet I dare not determine or may be want of Prudence in requiring them but no shadow of unlawfulnesse in obeying the prescription which is Sect. 21. Except 4. The Absolution Answered but to read these Books not to justifie every thing in them Sect. 22 4. For that other exception taken to that Form of Absolution in the visitation of the sick in these words I absolve thee This I conceive is of very little weight to be stood upon For 1. That such authority is given to the Ministers is and must be granted by all that acknowledge them to have any interest in the power of the Keyes and clearly given to them by Christ in that (s) Joh. 20.23 Whose soever sins ye remit they are remitted From whence if any where we must fetch the ground of our Commission and Ministery and is so expressely signified by the order of our Church in her (t) Form of Order Briests Sect. 23. Ordinations 2. Nor do we without warrant agreeably to our Commission John 20. say By this authority committed to me I absolve thee When it is clear we do not that which is proper to God alone (u) Mar. 2.7 10. and to Jesus Christ as God actually to grant a pardon nor pretend to a power to free from any penalty due from God to sin nor as Judges give the sentence but only as Ministers under Christ and authorized by him declare that sentence and this not absolutely but expressely upon condition of sincere repentance
antecedaneous to that absolution The Penitent having first made his confession of sin and supposing him truly such Absolution is certainly his due by the Promise of the Gospel and what is so given i.e. declared here by the Minister is (x) Mat. 18.18 John 20.23 ratified by Christ in heaven But the truth is errante clave the person not being penitent the Absolution though upon his profession it remits the censures or estates him in the communion and gives him the peace of the Church yet as to mercy with God it signifies nothing nor is it given any otherwise than conditionally that the subject be capable it being purely Ministerial and Declarative of the mind of Christ in the Gospel Nor is there any difference between I absolve thee in the sense of our Church and I declare thee absolved which is really all one Therefore to contend about this is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend about words when we differ not in the thing CHAP. IX 5. Exception answered and the Matter of several Collects examined and cleared THere remains only one exception more Sect. 1. Except 5. The matter of some Collects (a) Acc. of Procond p. 15. which were desired to be debated and considered And these are these ten for as to the Collects for Christmas day Newyears day Whitsunday c. Where the exception is only to these words This day or upon this day The businesse is only verbal and not material and if it be said as upon this day or as about this time it is enough 1. The first is the Collect for Saint John Evangelists day Sect. 2. Coll. for St. John Evan. day Answ and that is this Merciful Lord we beseech thee to cast thy bright beams of light upon thy Church that it being enlightned by the Doctrine of thy blessed Apostle and Evangelist John may attain to thy everlasting gifts through Jesus c. Now I cannot easily conjecture what that is that should in this Collect be matter of offence unlesse it be that it supposeth the Church enlightned by the Doctrine of John And really in this where is the crime Doth it at all oppose the Doctrine of John to Christ Doth it make the Gospel to be of John and not of Christ Nothing lesse (b) The Gospel is the Gospel of God 1 Thes 2.2 of the blessed God 1 Thes 1.5 My Gospel 1 Tim. 1.11 of Christ Rom. 1.16 yet St. Paul cale it also Our Gospel 2 Tim. 2.8 as that the Gospel of Paul so is it the Doctrine of Joâ—â— which he preached His Doctrine is the Doctrine of Christ nor do we mean any thing else but the Doctrine or Gospel of Christ preached by Saint John And would we seriously study that Doctrine of Christ delivered by him I am confident we should soone put an end to these unnecessary disputes the main scope and design of His Epistle being to presse and perswade Peace and Love 2. Another Collect is that on St. John Baptists day Sect. 3. Coll. on St. John Baptists day for these I suppose must be the Two Collects on St. Johns day mentioned and it is this Almighty God by whose Providence thy Servant John Baptist was wonderfully born and sent to prepare the way of thy Son our Saviour-by Preaching of Penance make us so to follow his doctrine and holy life that we may truly repent according to his preaching and after his example constantly speak the truth boldly rebuke vice and patiently suffer for the truths sake through Jesus Christ c. I cannot see in this Collect Answ what is either for matter unsound or for words ill expressed unless that one or both of these expressions be thought so wherein St. John is said to be wonderfully born and to preach Penance Sect 4 1. For the former That he was wonderfully born though not as Christ alone (c) Luke 1.34 without Man of a (d) Isa 7.14 Mat. 1.18.23 Luke 1.27 Pure Virgin by the (e) Mat. 1.18 20. Luke 1.35 Power of the Holy Ghost but in the way of ordinary generation yet I think the Scriptures do sufficiently evidence if we consider those several wonders or miracles precedaneous or concomitant to his birth Such as the Prophesies of him long before as of an extraordinary person the forerunner to prepare the way for the Messiah one of old (f) Mal. 4.5 6. with Mat. 11.14 Mar 9.11 by Malachy this renewed to his father (g) Luke 1.17 Zechary immediately before his conception His father seized upon with a (h) Luke 1.12 13. fear and consternation of spirit when he received this promise and strucken (i) Luke 1.20 dumb for a season for several months not able to speak partly for a check to his diffidence partly for a sign to confirm the promise This Message brought by (k) Luke 1.11 19. an Angel from heaven The Mother conceiving when both her husband and her self (l) Luke 1.18 were old and according to the ordinary course of nature past the acts of generation The child thus born (m) Luke 1.15 filled with the Holy Ghost from the birth and born to (n) Luke 1.15 live an austere life far different from the ordinary way of men in that age and (o) Luke 1.17 Mal. 4.2 5. to go before as the Morning Star to the Sun of Righteousness All these speak the wonders of his birth though indeed short of the wonders of Christs which followed Sect. 5 2. For the other that he preached Penance and so prepared the way for the Son of God in the world I cannot imagine what in this can be matter of doubt Which out Church never conceived in the least to favour the Popish satisfactory Penances but is no more than as we read in the Gospel that he did Preach the Baptism of Repentance for the Remission of sins (p) Mat. 3.1 13. Mat. 1.2 9. Luke 3 2 19. His constant work being to Preach Repentance as Preparatory to Baptism and so to fit men to receive Jesus Christ the true Messiah and to entertain the Gospel and Kingdom of God Here is then nothing in this Collect to be a matter of scruple to a considering man 3. The Collect on Innocents day excepted also against is Sect. 6. Coll. for Innocents day Almighty God whose praise this day the young Innocents thy Witnesses have confessed and shewed forth not in speaking but in dying Mortifie and kill all vices in us that in our conversation our life may express thy faith which with our tongues we do confess through Jesus c. Against this there are these two things objected 1. That these little children who were murdered by the Sword of Herod cannot properly be called Martyrs or Witnesses of the praise of God which they knew not nor could they understand nor were they so much as children of the Christ an Church that Oeconomy being not yet set up in the World 2.
materially evil as that it should be unlawful to use them being established And then these not being unlawful our zeal to the Peace of the Church and Conscience of obedience to our Superiours in all lawful things are abundantly enough to engage all sober Christians to conform to the establishment CHAP. X. The Judgements of the Old Non-Conformists concerning the use of our Liturgy and this Practice shewed to be 1. No Argument of weakness 2. No Plea for Idleness in the Ministery But 3. From Conscience of Duty Sect. 1 HAving now Vindicated our established Liturgy from all considerable exceptions both as to the Form and Matter of it it will not be amiss but may add at least with many some strength to this Argument to add the judgement of the Old Non-Conformists in this case who looked upon the use of this book as burden enough yet conformed unto it and thought they might lawfully do so yea judged that during such a Law it was their duty to do so rather than forsake their station I shall give you but one testimony yet that instar omnium because he declares not only his own but the sense of them all It is the so often cited Mr. Ball. For a Set Form or Stinted Liturgy his words are these (a) Trial of the groands of Separat chap. 7. p. 120. If the judgement of the Reformed Churches abroad or of the Godly Faithful Learned and Reverend at home be of any weight they are so far from complaining of a stinted Form as burdensome that in many cases they judge it expedient A Set Form saith he of Prayer and Administration of Sacraments is approved by GENERAL CONSENT And a few lines after The Ministers at home to whom the use of Common Prayer hath been thought most burdensome have from time to time professed their liking and approbation of a stinted Liturgy Sect. 2 And as they liked and approved the use of a Lyturgy in general so did they allow the use of this our Liturgy in particular And they thought no faults objected against it to be a sufficient ground to justifie a Separation from the Communion of our Church but condemned it as Schismatical for so the same Author telleth us (b) Ball. ibid. p. 121. They have evermore condemned voluntary Separation from the Congregation and Assemblies or negligent frequenting of those publick prayers They have ordinarily used the Communion Book in their publick Administrations and still maintained Unity Peace and Love with them who in some particulars have been of another judgment All this saith he is so notoriously known that it is waste labour to produce Testimonies herein Again in the next Chapter but one we have these expressions (c) Ibid. chap. 9. p. 176. To the praise of God be it spoken Our Liturgy for purity and soundness may compare with Any Liturgy used in the third and fourth Ages of the Church This I mention saith he that we might learn to acknowledge Gods mercy walk worthy of what we have received and strive forward to perfection by all lawful means Sect. 3 And lest any might object The Corruption of the Church much decayed and fallen in those Ages from its first purity he (d) Ball. ibid. saith but a little after Neither can it be imagined that they might hold Communion in other Ordinances but not in their stinted Liturgies for in those Times of all other parts the Liturgies were most pure God of his endless mercies so providing for his Church and the comfort of his people in those hard and evil Times when the Doctrine was miserably and dangerously corrupted in respect of Merit of Works Invocation of Saints c. The Liturgies were long preserved pure and free whereby the faithful might be present with more comfort and freedom of conscience To which he citeth several Testimonies of learned men noted in the (e) Balth. Lyd. Not. in Disp Taborit p. 133. Illiric Catal. Test l. 1. p. 70 71. Musius Praefat. in Anaph Basil Margin and closeth with this remarkable Conclusion which doth indeed speak a pious and peaceable spirit which I would therefore desire all our yet dissenting Brethren seriously to ponder and consider This one thing viz. The purity of the Liturgies of the Ancient Church notwithstanding the corruption of Doctrine and that Our Liturgy for purity and soundness may compare with the best of them This saith he duly considered would put an end to many scruples and might serve to stop them who out of over-great heat and forwardness are ready to except against the means of their own comfort and to cast off what God offereth because they cannot enjoy what they desire Sect. 4 Thus by what hath been written it is evident that there is nothing in this Liturgy a matter of impiety or any material evil and then the use of it cannot be charged as sin upon us Suppose there are as some have reckoned some expressions that need a favourable interpretation that they may not be for they already are so but appear to be sound Suppose some that might be expressed better yet when they are not evil in themselves and may be used without sin our private thoughts that we could do better cannot free us from obeying the Law which commandeth the use of these though yet we are also left to the liberty of our conceived prayers in the Pulpit according to occurring necessities and emergencies provided we keep within the compass of the general Rule whence it will also be evidenced that our use of this Liturgy is 1. Sect. 5 No Argument of weakness or inability in the Ministers who conform unto the Law in this use The World shall bear us witness and the experience of the years that are past wherein we were not permitted but forcibly hindered from this use of the Liturgy shall attest for us that through the grace of God we have been enabled to perform the Sacred Offices of the Church and the matters of publick Worship and holy Administrations we hope acceptably to God and with as much sobriety gravity modesty and evidence of the Spirit let it not be counted arrogance and boasting if we say as any of the contrary-minded 2. Sect. 6 Nor is it any Argument of or plea for idleness for our work is all one our Preaching as frequent and if we consider the pains of lungs which is not little in so much speaking it is now more when we both use all this and continue our Preaching also Sure I am The use of the Liturgy can be no Argument to prove nor from any thing in it if men through their own laziness abuse it let them that do so be charged only with the crime is it a means to make an idle Ministry If we consider that in the Primitive Church as the above-cited (f) Ball. Trial of grounds of Separ Chap. 4. answ to obj 8. where he that please may find and peruse these evidences of Antiquity Chrysost in Genel
such upon severall emergencies yet in the case of t See Baxt. ibid. dayes to Christ it is otherwise for the occasion of these holy dayes were existent in the Apostles dayes and therefore to establish them as necessary to be observed when the Scripture hath made no order or provision about them is to accuse the Scripture of being animperfect rule and derogatory to the Scripture sufficiency But I answer 1. §. 27. Answ It is evident that Easter and Pentecost or Whitsontide were observed in the Apostles dayes which the same Mr. Bazter u Baxt. ibid. seemes to acknowledg when he ranks them together with other Lords-days saying These Holy-days excepting Easter and Whitsontide and other Lords-dayes are of later introduction c. These two then were of earlier times as early as the Lords-daies as beyond all dispute we find them in the very next age observed Now the occasion of these was existent before a great part of the Scripture was written viz. The Resurrection of Christ and the x Act. 2.1 Descent of the Holy Ghost on the day of Pentecost Therefore if the Church might lawfully observe as they did the Feast of the Resurrection why should it be unlawfull to celebrate a day in memorial of the Nativity or Ascention c § 28 2. The occasion of many Saints and Martyrs dayes The Doctrine and Examples of the Apostles and the Martyrdome of some of them were existent before some part of the Scripture was written neither in any Scripture which was afterwards written do we find any order taken for the observation of these dayes Yet may such by Mr Baxters own confession be lawfully observed and this no imputation on the Scripture-sufficiency therefore this Argument is of no force against the solemnizing of a day to Christ § 29 3. These are not pleaded for as in themselves necessary and the matter of an universal Law to all ages and parts of the Catholick Church but as lawfull and so are they granted to be and consequently necessary to us pro hic nunc accidentally ex hypothesi by an Ecclesiastical constitution established by a Law of a just authority among our selves And this ingageth us to obedience and maketh the observation of these dayes to us a duty whatsoever it be to others Which consideration sufficiently answereth all the Arguments which I have seen brought against Christmas-day whose hard fate it is that when others shall be allowed their Festivity this shall be denied it But even in this also we have a concurrence enough to preserve our peace for saith our Author y Baxt. ibid. §. 50. If I lived under a Government that peremptorily commanded it I would observe the outward rest of such an Holy-day I would Preach on it and joyn with the Assemblies in Gods worship on it Yea I would thus observe the day rather than offend a weak Brother much more rather than I would make any division in the Church We need no more we ask no more We live where these things are commanded let us thus far obey and not dispute and our Peace is secure § 30 Well then there being in this matter of Festivals or Holy-dayes no repugnancy to Scripture but some example in Scripture warranting and the constant practice going before us in the observation of these solemnities I see not why a sober peaceably minded man should deny obedience in this thing nor why we should scruple to assemble together to worship God to blesse his name for his mercies to preserve the memory of the holy Apostles Confessors and Martyrs whose memory z Prov. 10.7 Psal 112.6 the Scripture saith is blessed and the remembrance of them everlasting when the name of the wicked shall rot and their memorial perish with them and by such examples to quicken our dull hearts to piety and constancy upon stated times appointed us when we may lawfully do all this upon any day of Assemblies were they not enjoyned us CHAP. II. Several Rites and Ceremonies Prescribed Examined and Vindicated § 1 2. THe great trouble and scruple is about the things enjoyned the Rites and Ceremonies prescribed to be used These are of different natures Some only of particular practice or perhaps the matter of particular command to some persons in some places Others the matter of a general Law upon all Some purely civil Some used only in the parts of Religious Worship Yet when I find acknowledged a Baxt. five Disp Disp 5. chap. 2. by the most zealous Non-Conformists a lawfullnesse in the use of most of these yea of all but one sc the Crosse so farre as to submit to the use being imposed though they question the lawfullnesse of Imposing rather than break the Peace of the Church And when I see nothing but a clear unspotted innocency in all yea the use of the Crosse it self I cannot but conclude that in these there is nothing but what we may submit to with a good conseience and not sinne And then being enjoyned we ought to do so for peace and for conscience-sake Let us take a view of the particulars § 2 1. For those Ceremonies which are not generally enjoyned but only a particular practice in some places and it may be a particular command there such as Altars Adoration or Bowing to the East Organs c. I say 1. Untill we are called to such places where the practice is required or untill these are commanded us in our places if we indeed consult the Peace of the Church let us be silent and move no doubts about them If we are unsatisfied in the use of them let us not accept of those places where they must be practised and we are free But be sure censure not those who do who possibly may see reason enough to warrant their practice though we do not § 3 2. But suppose they should be required of us all let us see whether we may not in these comply and obey the Law without sinne Here I shall only give you the judgement of one who cannot be accounted guilty of over-much kindnesse to Bishops Liturgy or Ceremonies but a zealous Disputer against all as established with us 1. As to the Name and Form of an Altar §. 4. Of Altar and Railes and the Railes about it he saith thus b Baxt. ibid. Disp 5. cap. 2. §. 51. I conceive that the dislike of these things in England was not as if they were simply evil Well if not evil in themselves they may then for any thing in the nature of them be used without sinne And why then should we deny obedience when a Law is made when we should not sin in obeying but should certainly sin in disobeying a Law but if not evil why disliked For this § 5 1. They were saith he illegal innovations forced on the Church without Law or just Authority 1. If indeed they were so then were we not bound to obey for where there is no Law there can be
must condemn also the other § 23 Object No. For Sitting is now the Table posture and succeedeth the Tricliniary Gesture 1. Sol. The Standing at least is as unlawfull and indifferent from the Prime patterne and first examplar as Kneeling but yet this posture is allowed by all where it thwarts not a Publick setled practice of a Church and practised by many of our Brethren at home and the French Churches abroad when yet the same Argument that condemnes Kneeling condemnes that 2. § 24 But how came Sitting to be the Table Gesture now is it not by a silent custome among Nations and it is strange that the silent custome of a Nation should be enough to change the Gesture at our ordinary Tables and yet a Positive Law of the same Nation should not suffice in such a case at the Sacred Table If a Custome without Authority can so prevaile that what was before not Decent should now be Decent and what was before Decent should now be not so cannot a Law made by publick Authority established by an expresse consent of the people and allowed by daily use prevaile that what was upon no sound reason ever found unlawfull should be esteemed lawfull now for the time to come Custome is enough to satisfie us in our ordinary Tables why should not both Law and Custome together suffice for Satisfaction here when if there were no Custome but Custome and Law did seeme to oppose each other yet as to a Case of Conscience it may be soberly concluded that Custome should rather give place to Law than Law to Custome These things and much more to this purpose may he that please see in that Reverend Bishop in the place before cited where he solidly and largely handles the Question of the obligation of Christs example in this case § 25 2. For that exception that Kneeling was not used by the Church for many hundred yeares after Christ this signifieth as little for even in their Prayers Kneeling sometimes was not publickly in use yea expressely forbidden the Custome being as it is by Mr Baxter h Baxt. five Disp Disp 5. chap. 2. §. 41. confessed both Antient and Universall in the Church and every where observed and established afterwards in the last Cannon of the Councell of Nice and renewed by others That none should Kneele in publick worship on the Lords day no not in Prayer No wonder then that we find not this practice there where they Kneeled not at all in the publick worship But as they worshipped so they communicated the manner of receiving being i See Account of proceed Answ to §. 15. e ◠Auge in Psal 98. Cyril Gatech Onystag 5 more adorantium so that there can be nothing drawn from their practice against Kneeling at the Communion which is not also as strong against Kneeling at any other parts of publick worship even Prayer also § 26 3. As to the fear of justifying the Papisticall adoration of the Elements as Christ corporally present we are sufficiently secure for our Kneeling tendeth to no such thing We are informed clearly enough of the Doctrine of our Church by what is expressely set down in the Rubrick Printed in the Common-Prayer-Book of Edw. 6. at the end of the Communion though since left out whether as some say by negligence or for what other reason it matters not when still we maintaine the same Doctrine and our Church doth publickly declare it in our established Articles sc Art 28. in that Rubrick there is this expression concerning Kneeling We do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramentall Bread or Wine there bodily received or unto any reall or essentiall presence there being of Christs naturall flesh and blood For as touching the Sacramentall Bread and Wine they remain in their very naturall substances and therefore may not be adored for that were Idolatry to be abhorred of all faithfull Christians and as concerning the naturall Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs naturall body to be in more places than one at the same time But further § 27 Let it be observed the order prescribed in our Church is that the people Kneel not only at the receiving of the Elements but during the whole ministration which as it cannot be said to adore a corporall presence which is not there nor by the Papists pretended to be there untill the Vm the very last sillable of the Hoc est cropus meum i. e. this is my body be pronounced so it sheweth us why we Kneel and whom we adore viz. That in all humble devotion we present our selves before God and with humility of soul confesse our sins begge his mercy offer him praise for his benefits especially his unspeakable gift of Jesus Christ for the life of the world and with all reverence receive from the hand the Seales of his Covenant assurances of our pardon and peace and life upon our unfained faith sincere repentance and persevering obedience and put our Seales to the same Covenant solemnely engaging our selves to those duties and expecting mercy only on those Evangelicall termes And thus the forenamed Rubrick which is still the sence of our Church informes us that this thing viz. the Communicants Kneeling was well meant for a signification of the humble and gratefull acknowledgement of the benefits of Christ given unto the worthy receivers and to avoide the prophanation and disorder which about the holy Communion might ensue it § 28 Having now answered these exceptions I shall adde but these two things 1. Let this one Argument be weighed he that receiveth the Communion Kneeling either sinneth in that act or sinneth not if any say he sinneth let him shew wherein every sin is a transgression of some Law but here is no Law transgressed not a Law of the Church for that commandeth it not a Law of God for there is neither any precept in the Decalogue nor any precept in the Gospell that forbideth it let any man produce any such and we yeeld and the example of Christ is no more an obliging Law in this than in the Place Time and Habit as before was shown and there is acknowledged no obligation in these But if in this act men sin not what imaginable reason can there be produced why it should be unlawfull to do it when by a just Authority they are required 2. § 29 In Dubiis tutissimum c. In doubtfull things we must choose the safest Now suppose this a matter of doubt yet which is the safest way for us to goe it is easily to judge for we are sure it is our duty and we are obliged by command to partake in the Communion to receive this Sacrament we are sure that we are obliged to maintain the peace and keep in the Communion of the Church we are sure that we are bound to obey
therefore need not this admonition The one argument is as weak and to little purpose as the other See we not daily how Atheisme aboundeth The time was when Gentiles became Christians and now Christians turn Gentiles yea many and more profane scoffers and deriders of the Crosse of Christ and that exceeding glory in that honourable service than ever was Julian that gross Apostata So he But 4. § 9 Had we no other reason but this ancient Practice for this use of the Crosse this were not inconsiderable viz. that we might testifie our full Communion with the antient Church By using this Rite confessed in it self lawfull we professe that we are Christians as they were believing in the same Christ professing the same Faith walking in the same way and not ashamed of the Crosse wherein they gloried Upon these accounts the avowed practice of the antient Christians and this not contrary to the sacred Rule may well be an argument to a sober minded man of not the least weight to sway him to a compliance in this thing § 10 2. The ends for which our Church hath established this are not Superstitious but holy just and Good For § 11 1. Our Church as it doth confesse in her Canons y Can. 30. That the Sign of the Crosse was greatly abused in the Church of Rome especially after that corruption of Popery had once possessed it So she declareth That the use of this Sign in Baptisme was ever accompanied here with sufficient Cautions and Exceptions against all Popish Superstition and Error as in like cases are either fit or convenient § 12 2. Having denied and provided against the abuse she retaineth the use of the Crosse onely upon those true Rules of Doctrine concerning things indifferent which are consonant to the Word of God and judgement of the antientest Fathers professing it a Rite perfectly indifferent in it self onely made necessary as to our present practice during the standing of a positive Law which we are to obey and requiring this practice chiefly and only on these two grounds § 13 1. To shew our Communion with the Christian Church in the former ages and dayes of old For so are her words 1. It is observed that though the Jews and Ethnicks derided both the Apostles and the rest of the Christians for Preaching and believing on him who was crucified upon the Crosse yet they all were so far from being discouraged from their profession by the ignominy of the Crosse that they gloried rejoyced and triumphed in it Yea the holy Ghost by the mouthes of the Apostles did honour the name of the Crosse being hatefull among the Jewes so farre that under it he comprehendeth not only Christ Crucified but the force and merits of his Death and Passion with all the comforts fruits and promises which we expect thereby 2. The honour and dignity of the name of the Crosse begat a reverent estimation even in the Apostles times this we see was the judgment of our Church of the Sign of the Crosse which the Christians shortly after used in their actions thereby making an outward shew and profession that they were not ashamed to acknowledge him for their Lord and Saviour who died for them upon the Crosse And this Sign they did use among themselves with a kind of Glory when they met with any Jews and Signed therewith their Children when they were Christned This Sign being used in the Primitive Church both by the Greeks and Latines with one consent and great applause When if any had opposed themselves against it they would have been censured as enemies of the name of the Crosse and consequently of Christs merits the Sign whereof they could no better endure All this doth our Church declare why but to shew her consent to the Doctrine and perfect Communion with the Christian Church in those first and purest ages yea and not to forsake the Churches of later dayes in any thing wherein we might lawfully hold Communion For so she declares in the same Canon So farre was it from the purpose of the Church of England to forsake or reject the Churches of Italy France Spain Germany or any such like Churches in all things which they held and practised that as the Apology of the Church of England confesseth it doth with reverence retain those Ceremonies which do neither endamage the Church of God nor offend the minds of sober men and onely departed from them in those particular points wherein they were fallen from themselves in their antient integrity and from the Apostolical Churches which were their first founder And this I am so far from accounting a crime that I judg it a duty and I think have proved it so § 14 2. Another end is by this to make a solemn profession as well signal as verbal of our faith in a crucified Christ to signifie what we believe and to teach us that we have no reason to be ashamed of the Crosse of Christ which is our glory and our joy So are the words used at the application of it In token that hereafter he shall not be ashamed to confesse the Faith of Christ crucified As the Christians of old by this made open profession even to the astonishment of the Jews that they were not ashamed to acknowledge Him Lord and Saviour who died on the Crosse as it is in the Canon And the lawfulnesse and expediency of such a professing Sign Mr Baxter himself hath acknowledged as we have seen 3. Let me adde Though we place no efficiency or efficacy in the Sign of the Crosse as indeed we do not neither doth our Church allow but condemn it yet upon the account of the end for which it was applyed the remembrance of such a thing applied to us in our Batipsme may be and is an argument to keep the soul constant to Christ and consequently a bar against Apostacy It was so of old The Fathers z See Cyprian in the place before cited used it as an argument to that purpose and being recovered to the right use may be so still Baptisme it is true is Sacramentum Militiae The Souldiers Oath there we have engaged our selves there have we taken our Prest-money to serve under our a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 Captain General Jesus Christ against the World the Flesh and the Devil This is strong and effectual to engage our constant obedience to Christ and to challenge any one that shall afterwards revolt to the service of sin and Satan But we are too apt to be drawn aside but then as when a Souldier comes into the field and seeth his Colours he now remembreth himself whose he is and whom he ought to serve and against whom he ought to fight and these after-circumstances though they are nothing in themselves to bind him for he is bound by Oath already yet are an outward inducement they put him in mind of his duty and are a means to preserve his Loyalty So Baptisme is
one Glory of the Sun another of the Moone another of the Stars He that made all things of nothing made them in Order and placed them in Order being made Where Order ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is maintained the universe stands fast in its strength is preserved in its beauty This being destroyed there follow Thunders and stormes in the aire Earthquakes in the land Inundations of the Sea Seditions in Cities and houses sicknesses in the bodies sinnes in the soules of men All which are not names of Order and Peace but of Trouble and Confusion Again Order is the security of all that existeth therefore hath God so appointed in his Church that some should be Pastors some Shcep some command others obey one as the Head some as Eyes Hands Feet c. All are of the same Body yet all have not the same Place or Office The Eye goeth not but directeth the Feet see not the Tongue heares not nor doth the Eare speake but all in their own place and Order So in the Church we are one hody all joyned to the Lord by the same spirit yet is there difference in our places Governours distinguished from Subjects and the t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guides also among themselves for as much as u 1 Cor. 14.32 the spirit of the Prophets are subject to the Prophets Contend not saith he when Saint Paul tells you God hath set in his Church first Apostles secondarily Prophets then Teachers c. those distinct Orders and offices All must not be Tongue nor all Prophets as he there goes on exactly agreeable to the Apostles x 1 Cor. 12.12 31. Doctrine keep up Order sacred and inviolate in the Church and we preserve our Peace 2. § 19. Being placed in this Order let us be especially carefull of the duties and works of our own place To what purpose is Order if we will observe none To what purpose distinct places and offices if we strictly keep not to the works of those places where we are set Never expect peace while we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 1 Pet. 4.15 act as an over-busie Bishop in anothers Diocesse and Poly-pragmatically busie our selves in other mens matters offices and places They are noted as disorderly walkers z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 3.11 who are idle carelesse do nothing of their own works but are over-workers too too busie in things which do not concern them and in works to which they are not called and it will be strange if they be not found evil-workers also The Apostle a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 4.15 puts them together as very near of kin These are the constant Seedsmen of Rebellion and Sedition in the State of Schisme and Contention in the Church This therefore is the strict charge of the Gospel that b 1 Cor. 7.20 24. every one abide in his own place and in doing the works of that place c Phil. 2.12 work out his own salvation He must bear his own d Gal. 6.4 5. burden it will be then his wisedom to employ himself in doing and proving his own works This is the way to quietnesse and peace in the Apostles account who gives this Order in the Church That all men e 1 Thes 4.11 study to be quiet and to do their own businesse 3. § 20 We must conscientiously obey our Superiours in all things where we should not sinne against God This follows upon the former If ORDER be of God as no doubt it is he hath commanded some to Rule some to obey then whilest we are under command a necessity of obedience is laid upon us by the same God It is not our work to examine whether our Governours discharge the duty of their places but to see that we do our own We are not called to examine what power they have in every thing to command nor doth it concern us to enquire whether all these impositions and strict injunctions of such Circumstances Rites or Formes be justly laid upon us by them they shall bear their own burden and if they have not well used their Authority they alone shall be accountable But all that we have to do is to consider how farre we may obey howsoever they may mistake in imposing yet we are to look how farre we may comply with the things when they are imposed When the Gospel hath laid such an indispensible obligation upon us to obey our lawfull Superiours in all lawfull things if we would preserve our peace let us look upon a due obedience as a thing so sacred that no lower matter than sin against the most high God may excuse us from it 4. § 21 Though we may differ in some opinions and private sentiments yet still see that peace be sacred and that with difference of opinions we maintain Love and Charity Particular judgments and the interest of an opinion especially in matters of circumstance are but private things and concern but particular persons But peace and love is the interest of the body it concernes the publick profit and the good yea the very being of the Church for it is not a Church unless united and embodied It is not possible that we should all see with the same eyes or that every thing should have the same relish and savour to every palate that all men should be of the same judgement All are not perfect yet it is not onely possible but a duty that we should all be of one heart f Jer. 32.39 Acts 4.32 Phil. 2.2 and walk in one way and bear the same affections of love one to another Some are weak others strong but let not the strong despise g Rom. 14.3 10. the weak nor the weak judge the strong so shall both together maintain a peaceable Communion There may be variety of Ceremonies and about these variety of opinions yet when love is continued that variety commendeth the unity of faith Faith is the bond that binds Christians in one body and this must be the same can be but one but variety of opinions if without pertinacy and in lower matters may well stand with unity But nothing is so contrary to the Church as schisme and division There were in the antient Churches as great differences in such matters as about Easter Fasting c. and yet they maintained love among themselves Irenaeus sharply reproving Victor for breaking peace by excommunicating the Eastern Churches over which he had no power for the only difference in a circumstance of a day It was the Character of the Christians in those dayes that h Christiani amant paene antequam norunt Tertul. alicubi They loved one another before they knew one another Though they knew not one another by face though they varied in their several Rites yet they loved one another as Christians What Basil the Great saith of i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil apud Greg.