Raynolds Dr. Chaderton Dr. Spark and others were appointed to discourse the matters in controversie with some Episcopal Divines They were so far from affirming the ceremonies to be unlawful that they would not have it known that any of that party were so weak as to affirm it and Dr. Raynolds was so far satisfied that before his death he solemnly declared himself to be of the communion of the Church of England and desired absolution according to the form appointed in the Liturgy About this time Bishop Morton Doctor Burges Mr. Sprint and others did most rationally and irrefragably assert the innocency of the Ceremonies and the necessity of the Ministers conforming rather than to suffer deprivation and of the peoples rather than to be deprived of the Ordinances of Christ I intend not a History of the transactions in this business and therefore shall only give you a brief account of it from the beginning of our unhappy troubles The Long Parliament in their Petition and Remonstrance joyned with it December 15. 1642. inform us of some Malignant parties whose proceedings evidently appeared to be mainly for the advantage and increase of Popery and were composed set up and acted by the subtle practice of the Jesuits and other Engineers and Factors for Rome who had so far prevailed as to corrupt divers of the Bishops and others in prime places of the Church and p. 20. they intimate that Idolatry Exact Collect. and Popish Ceremonies were introduced to the Church by command of the Bishops and the people were not only debarred the Church but expelled the Kingdom And that those were counted fittest for Ecclesiastical preferment and soonest attained it who were most officious in promoting Superstition most virulent in railing against Godliness and honesty We desire say they to unburthen the Consciences of men of needless and Superstitious Ceremonies suppress Innovations and take away the monuments of Idolatry To this His Majesty of Blessed Memory answered thus The fears for Religion may haply be not only as it may be innovated by the Romish party but as it is accompanied with some Ceremonies at which some tender Consciences really are or pretend to be scandalized Concerning Religion as there may be any suspicion of favour or inclination to the Papists we are willing to declare to all the World that as we have been from our childhood brought up in and practised the Religion now established so it is well known we have not contented simply with the principles of our Education given a good proportion of our time and pains to the examination of the grounds of this Religion as it is different from that of Rome and are from our Soul so fully satisfied and assured that it is the most pure and agreeable to the Sacred Word of God of any Religion now practised in the Christian world that as we believe we can maintain the same by unanswerable Reasons so we hope we should readily seal to it by the effusion of our Bloud if it pleased God to call us to that Sacrifice And therefore nothing can be so acceptable to us as any proposition which may contribute to the advancement of it here or the propagation of it abroad being the only means of drawing down the Blessings of God upon our selves and this Nation And we have been extreamly unfortunate if this Profession of ours be wanting to our people For differences among our selves for matters indifferent in their own nature we shall in tenderness to any number of our loving Subjects very willingly comply with the advice of our Parliament that some Law may be made for the exemption of tender Consciences from punishment or persecution for such Ceremonies and in such cases which by the judgment of most men are held to be matters indifferent and of some to be absolutely unlawful Provided c. as before mentioned under the three cautions To that clause which concerns corruptions as you stile them in Religion in Church Government and in Discipline and the removing such unnecessary Ceremonies as weak Consciences might check at That for any illegal Innovations which may have crept in we shall willingly concur in the removal of them but we are very sorry to hear in such general terms corruption in Religion objected since we are perswaded in Conscience that no Church on Earth can be found that professeth the true Religion with more purity of Doctrine than the Church of England doth nor where the Government and Discipline are joyntly more beautified and free from Superstition than as they are here established by Law which by the Grace of God we will with constancy maintain while we live in their purity and glory not only against all invasions of Popery but also from the irreverence of those Schismaticks and Separatists wherewith of late this Kingdom and City abound to the great dishonour and hazard of Church and State Doubtless they had very much of the nature of the Adder in them who instead of being charmed into a quiet and meek submission by these most pious gracious sincere Reasons and condescensions did precipitate themselves and the three Nations to those horrible confusions which that Prophetick as well as Royal Spirit foretold for immediately after the people of the Land being frighted by frequent remonstrances of fears and jealousies of Popery and Superstition run themselves into certain snares as to their Estates by the insatiable oppression of their new Masters and their Lives by their want of Loyalty and as to their Consciences by illegal Oaths and Covenants till the beauty of Religion was destroyed for want of Order and Reverence and the substance of it devoured by Sects and Heresies of all kinds And this mostly for Reformation of Ceremonies for the Doctrine needed it not I do even tremble to relate in a corner what a Preacher who was then of great repute spake in the most eminent meeting of the Nation the present Parliament Anno 1656. in these words Worthy Patriots you that are Rulers in this present Parliament Praised be God who hath delivered us from Prelatical innovations Altargenu-flexions and cringings with crossings and all that Popish trash and trumpery and truly I speak no more than what I have often thought and said The removal of these insupportable burdens countervails for the Bloud and Treasure shed and spent in these late distractions nor did I as yet ever hear of any godly men that desired were it possible to purchase their friends or mony again at so dear a rate as the return of these to have those Soul-burthening Antichristian yokes imposed upon us if any such here be I am sure that desire is no part of their godliness and I profess my self in that to be none of the number Can any that bears the name of a Christian hear such things without horror especially when he shall seriously consider what a deluge of bloud had overflown the land The King being Murthered about Eight years before and the Sword and the Axe having
Loyalty which is one of the chiefest ingredients and ornaments of true Religion for next to Fear God is Honour the King and yet no Artillery Yard did ever discipline more Men for War nor any Magazine furnish them with keener Weapons than the Tongues and Pens of some Disciplinarians have done Thirdly I would willingly be informed what company of persons in any Age did openly separate from an Established Church wherein they might serve God without sinning by communicating with it and did not also trouble and disturb the State The multitude cannot look through the Vizor and see how they are acted by the ambition and covetousness of a few male-contents who under a seeming Zeal for the Truth have real designs against peace and do expose the Temporal and Eternal welfare of their followers for the accomplishing of their own ungodly Lusts not unlike the Ape that burnt the Cats foot in the fire to pluck out her beloved Nuts Fourthly Nor can it be otherwise thought but that Schismatical persons among us do drive Seditious designs if it be considered that there is no pious duty or laudable exercise of piety and devotion but it may be done more solemnly in the publick Assemblies than in any private Conventicles whatsoever * Non licet â—â—de sepaâ—are ubi â—â—iect in belius â—mmutaâ—â—g Aug. â—â—ontra â—â—resc l. 2. â— 28 〈◊〉 230. of â—chism And what Reason can there be as Mr. Hales says why they should do that secretly and suspiciously which they may do warrantably in the publick Congregations except they are afraid their Devotions will be less acceptable when they serve God with Reverence as well as with godly Fear It is beyond question that there may be such corruptions in Doctrine and such Idolatrous practices required in Worship as may justifie a Separation but neither of these can be pretended against our Church The Covenanters indeed did pretend a necessity of reforming our Doctrine but to this day have not mentioned any one Article that needed it but while the Covenant was warm upon their Spirits they required that all persons admitted into any Benefice should subscribe our Articles having first read them publickly and professed their consent to them as long as the House of Lords had the Power of admission committed to them and even now in cool bloud all parties that have any thing of Sobriety do make the Doctrine of the Church of England the Standard by which they authorize their own And if the present Dissenters were Christians indeed the great and uncontroverted Fundamentals of Religion wherein they agree with us in judgment might reconcile their affections in those lesser things wherein they differ Opinionum diversitas Opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hales of Schism p. 215. How unreasonable and irreligious a thing it is to contend for Ceremonies to the neglect of the weightier matters of the Law Judgment Mercy and Faith is I hope satisfactorily evinced in another discourse hereunto annexed Fifthly I shall therefore propose another Argument to prove that Schism as it is now practised among us is inseparable from Sedition because if men did dissent purely upon the account of Judgment and Conscience they would dissent soberly and peaceably and as the Nonconformists in Mr. Balls days joyn with us in somethings which they cannot but allow though they refused to communicate in other things which they suspected and concerning those things also they would in all humility and meekness seek satisfaction and distrust their own Opinions which they find to be contrary to the judgment of their Superiours whom they cannot but acknowledge to be very learned and good men For as Erasmus on Romans 14. Dignitatis ratio poscit ut imperitior peritiori obtemperet We owe so much to the Authority and wisdom of our Superiours that in things doubtful and suspected and he instanceth in things far more obnoxious than our Ceremonies they who have less knowledge ought to obey him that hath more and he gives this reason because if it be a crime of Arrogance to despise the Superstition of the weak and of him that erreth in Simplicity of how much more intolerable Arrogance is it if he that is more weak in Faith and Knowledge do judge and condemn them that are better than himself according to the vulgar rule of unlearned persons who judge all unjust which themselves do not practise and the Apostle tells such that the Kingdom of God is not meat and drink i. e. the spirit and temper of the Gospel consists not in being solicitous about such things which are left to our Christian liberty but about the promoting of righteousness and peace Ro. 14.17 and joy in the Holy Ghost which are indispensably injoyned so that sober and conscientious Dissenters would rather according to the Will of God suffer patiently for well-doing than studiously promote discord and division and all those evils which the Apostle says do accompany it I cannot forbear to commend that excellent advice of S. Augustine to such persons Epistle 56. If thou art questioned saith he concerning points of subtilty and controversies tell them thou knowest not what to Answers because thy Learning lyeth not that way if thou art urged to declare what thou knowest and wherein thy learning lyeth Responde to nosse quomodo sine istis homo possit esse beatus Answer thou I have learned how a man may be happy without the understanding of such points And Mr. Hales observed that when scruples of Conscience began to be made or pretended then Schisms began to break in Treatise of Schism p. 217. And now let any indifferent man judge concerning such as instead of dissenting peaceably and seeking satisfaction meekly in such punctilio's of the nature of which they may be safely ignorant and as the Jews say of some of their questions refer the resolution of them until Elias come do not only renounce all Communion in the established Worship but contrary to the known Laws of God and the King disturb the publick peace rail at their Brethren defame and resist their Superiors are deaf to all arguments and will not be perswaded when they are over-convinced but instead of patiently enduring what is not in their power to amend as S. Augustine adviseth do with equal pride and impatience attempt the casting off of all Government whether such are men of tender Consciences or of carnal and by consequence of Seditious principles Sixthly Which will yet more evidently appear if it be considered that Schisms are ordinarily contrived and abetted by discontented and ambitious persons whose seditious and Traiterous designs against the State do want the Midwifry of Schism to give them Birth and Maturity The Vow at Hebron was a means to form an Army against David 2 Sam. 15.7 and Come see my zeal the Motto of Jehu's standard 2 Kings 10.16 which drew many after them who went in the simplicity of their hearts to their own destruction
The Ceremonies were as St. Augustine complained as burdensome as those of the Jewish Church But then they imposed such new Articles of Faith to be believed as necessary to Salvation such as the Infallibility and Supremacy of the Pope the Worshipping of Images and Saints the Doctrine of Merit and Supererogation Transubstantiation and half Communion Pardons and Purgatory c. that it grew morally impossible for us to retain any longer Communion with them as Brethren unless we would renounce our fellowship with the Father and with his Son Jesus Christ We do still hold and teach that the condition of our Communion was made sinful viz by professing false Doctrines believing lies and joyning in Idolatrous Worship and so it was unlawful and intolerable and they who practise such things themselves and would impose them on others are actually in Separation from the true Church to which they still adhere who continue constantly in the Apostles Doctrine Acts 1.42 and Fellowship and in breaking of Bread and Prayer Besides we do still profess that if the Church of Rome will not constrain us Calvin Melancthon Dr. Jackson to profess such Points of Doctrine or to adventure on such practices as are contrary to the faith and love of God we are still ready to give them the right hand of fellowship Hitherto then we are Recti in Curiâ the Church of England is not guilty of Separation But we have certain Friends in a Corner that will prove us to be altogether as guilty as we say the Church of Rome is And the Charge is as high That we have Antichristian Bishops and they do impose Popish and Superstitious Ceremonies which have no warrant from the Word of God and such as tender Consciences cannot comply with and therefore though we abhor Idols yet we commit Sacrilege in forcing Thousands of the People from our Communion This is a strong accusation indeed and prosecuted with great heat And like the Vipor that came out of the Fire on St. Paul's hand if it should stick nemo nobis molestias exhibeat Sic enim sentit Ecclesia Dei ab origine Epiphan in Anachor it would argue extraordinary guilt But you shall see it fall off of its own accord For First the Office both name and thing is agreeable to the Scripture and truly Apostolical practised in the Universal Church and justified even by those who only want power and opportunity to erect the same 2ly As to the impositions those must be either of false Doctrines or sinful practices but if our Doctrine comprehend all fundamental truths necessary to Salvation if we disclaim all errors destructive to faith or good manners it is the duty of our Governors to see that we profess and own such Doctrines against all opposition The malice of our most inveterate Enemies hath not hitherto proved any error in our Doctrine some of them have derided the Sons of the Church by the name of Orthodox but this is one mark of Separatists they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 18. Now if our fame be unspotted as to the main part of our constitution we may be presumed not so guilty in those dark and frivolous circumstances that are urged against us as that our Liturgy is taken out of the Mass whereas we agree not in any material part with that but wherein that doth agree with the Scripture and the Primitive Church and we should renounce almost all our Religion if we should disclaim all that that containeth But in a word if in the Church of England we do profess a sound faith and an holy life if the. Word be purely preached and the Sacraments rightly administred Vbi mihi licet in melius commutari non licet inde separare St. Aug. contra Cresc l. 3. c. 36. there is no just cause of making Separation for the pretence of imposing Ceremonies where the Doctrinals are sound is too weak a Plea to justifie Separation And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that forsake our Communion are Separatists The word signifies a throwing down of Bounds and Inclosures like Ecclesiastical Levellers that would lay all in common Fideles à fidelibus separare as Clemens Alexandrinus forcing open the Church Doors and destroying her Pale not only to let out the Flock but to let in Wolves and Foxes Calvin gives the Reason of it Extra terminos Ecclesiae alios educere Quia Disciplinae jugum ferre nequeant they are such Sons of Belial that though with the Pharisees they endeavour to lay the heaviest Yokes on other Men's Necks they can indure none themselves The like term is given to the disterminating Angels the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi solùm in universim vastatores that having got the power of the Air throw down Churches and Kingdomes and whatsoever is sacred But this devastation is not presently made by a few Malecontents they must first gather a Party that if nothing else make them considerable their Numbers may Our Apostle therefore notes divers previous actions in order to their Separation As first that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Murmurers v. 16. When a few pragmatical persons are either chastised according to their demerits or not preferred above their deserts they secretly whisper their own discontents and cherish the prejudices of others as Absalom did in Israel 2 Sam. 15.3 See thy matter is good but there is none deputed of the King to hear thee and presently it follows O that I were King in Israel The Prophet David observed this snarling humor in others Psal 59. and so did St. James c. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grudge not one against another Brethren they could not forbear their vindictive groans even in their Assemblies as if they were displeased with God as well as their Brethren that they could not be avenged on them 2ly They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complainers unsatisfied with the condition which God in his providence thought most fit for them seeking to raise themselves upon the ruine of others hence it is that their discourse is for the most part of the preferment of unworthy and wicked Men when Men of merit and prety are neglected and where God's eye is good theirs is evil Thus Core and his Complices complained of Moses and Aaron as if every one in their Faction was as holy as they but because God had raised them to that dignity the Scripture notes that their murmuring was not against them only but against the Lord Exod. 16.8 From complaining they go on 3ly to utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great swelling words either first in publick remonstrances and authoritative admonitions such as were frequent in the Raign of Queen Elizabeth a first second and third Admonition to the Council and the Parliament and then they boast of their Numbers viz. a Thousand Ministers and an Hundred Thousand People the greater part whereof never heard of their design nor could the chief Agents agree what
vanity an apt and fluent cadency of words and canting expressions but by the demonstration of the Spirit and power sutable to the pretence that is by the gift of Tongues and Miracles not by praying extempore only but in a strange tongue too as the Apostles could for so we are to understand that in 1 Cor. 14.15 I will pray with the Spirit which was Singulare linguarum Donum in a strange Language but then the Apostle would pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with his understanding but to the understanding of the hearers which many Separatists do not When the Spirit gave the Apostles the gift of utterance they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not talk confidently or impertinently but uttered words of truth and soberness in short and Divine Apothegmes as when Isaiah's Lips were touched with a Coal from the Altar Isay 6.6 he had Linguam cruditam so Christ assisting his Apostles Acts 2.4 gave them not Os only but sapientiam also a Mouth and Wisdome such as their Enemies could not resist Luk. 21.15 or gain-say in their interpretation of the mysteries of the Kingdome of God Now that they have a more legitimate calling to the office or greater abilities to perform it will be easily confuted because they generally disclaim that ordination which from the Apostles hath been successively derived to us by the constant order of Bishops and this being the ordinary lawful calling the blessing of God attends the Administration of Holy things by them and no other so that although they should be inferior in external Gifts and Learning to them that do separate the contrary whereof is notoriously known yet the blessing of God is appropriated to the Ministry of those whom he hath sent and commissioned thereunto And therefore they cannot in the second place with the least probability pretend to a greater measure of the sanctifying graces of the Spirit notwithstanding their talk of the personal indwelling of the Holy Ghost It is true that he that is joined to the Lord is one spirit 1 Cor. 6.17 not essentially the same spirit with the Lord but mystically by the influence of that spirit which renders him humble and holy meek and gentle loving and obedient which graces of the spirit being eminently in Christ are in some good measure communicated to all his sanctified Members Eph 4.16 that are united to his Body which graces whether they do abound most in Separatists or those that contain themselves in the Communion of Apostolical Churches will appear anon In the mean time we shall prosecute our Enquiry whether they that separate have any such extraordinary inspirations and revelations of the Spirit as they pretend unto For certain it is that generally Separatists of all perswasions do boast of some such extraordinary influences which yet keep them at as great a distance among themselves as from the true Church of God let them therefore agree which of them have these effects from the true Spirit of God In the mean time we shall make it appear that none of them can have any such Operations Each Faction proclaiming the other to be Sine ratione Philosophos sine visione Prophetas sine missione Apostolos sine instructione didascalos And first Papists ought to have the precedence who challenge more than a double portion of such Revelations They chain the spirit of infallibility to the Pope's Chair so that whatever he pronounceth ex Cathedrâ in matters of Faith must be received with equal authority and credit as if it had been evidently commanded by the written Word Yea though it should differ from some plain Doctrines therein delivered for so do many of the Trent Articles as Purgatory and Prayers to Saints and Angels and Transubstantiation which either owe their original to pretended Revelations or at least have no better proof for the confirmation of them But certainly the Infallible Spirit cannot contradict it self and when St. Peter says one thing and his pretended Successors affirm the contrary when Nicolas the 4th defines contrary to Pope John the 22th they were not both infallible If such a Church can justly claim any spirit it is the spirit of contradiction as when it owns the Revelation of St. Bridget that the Virgin Mary was not conceived in Original Sin and the Revelation of St. Catharine that she was and institutes a Holy-day to celebrate her conception upon such a fabulous contradicted relation Yet not only the observation of days the Canonization of Saints the foundation of many Orders in that Church as of the Jesuits by Ignatius the Franciscans Benedictines and others but even Articles of Faith have had their rise from such pretensions If any of our Sectaries that pretend to inspiration are willing to know their Fathers or to find out a Church with which they may hold Communion now that they are departed from us I think the very worst among them may find a Founder and Foundation in no meaner Church than the Church of Rome And did the Pope of Rome use the same Methods as the Church of England to disclaim and discountenance all fanatick Factions and manifest their folly to all Men it would appear that there are more Sects and they as erroneous in Doctrine and vicious in their Lives as any in England or Amsterdam but as long as they own his Supremacy and serve the interest of his Court it is not much considered what becomes of the Gospel and the Church of God It were easie to run a Parallel betwixt our Sectarie and such as have been or still are in the Church of Rome who run beyond the Line of the greatest Separatists that are among us Have we some that deny the King's Supremacy and hold it lawful to depose and murder Kings See Fowlis lives c. We owe these Tenets and practices to the Church of Rome Have we some that will shew no respect to their Superior St. Ignatius would not move his Hat to the Magistrates Have we some that play fast and loose with Oaths of Allegiance and enter into holy Leagues and contrive Massacres of their Brethren this we owe to the Church of Rome Have we some that condemn our Church as carnal and Antichristian The Beguini so had they such as called their Church the Whore of Babylon that they were all carnal and blind and their Fraternity only the true Church in which Salvation was to be had Have we some that despise humane learning and make ignorance the Mother of Devotion so had the Church of Rome as St. Gregory says of St. Bennet that he hated Learning yet was knowingly ignorant and wisely unlearned Have we some that can discern the precious from the vile and tell who are the Elect and who Reprobate Philip Nereus and St. Catharine had the faculty to smell Souls and tell as perfectly which was clean and which unclean as Noah could judge of the Creatures that came into the Ark and Juliana could discover the thoughts of
were as expresly set down in the Gospel to be used or for born in the publick worship of God as the rites and circumstances concerning Sacrifices were in the ceremonial law yet as the Sacrifices themselves much more the modes of preparing and offering them might be used or omitted for the performance of moral duties so doubtless if things of an external ceremonial nature had been commanded or forbidden in express terms they might yet be observed or omitted as the substantial service of God and obedience to his greater commands for charity and peace might be best performed But these things being not determined particularly by the Gospel but left under general rules for decency and order may doubtless be determined by a lawful authority such as that of our Church under our Gracious Soveraign is and being so determined and imposed there is an advantage on the side of Authority against a scrupulous conscience which ought to over-rule the practice of such who are members of that Church It remains only that I endeavour to remove an objection or two against what is here said Object 1. If the ceremonies be things of such indifferency Why do not they who are in authority dispense with the use of them or totally lay them aside for the sake of peace and unity Answ 1. The Magistrate doth but his duty in providing for the solemnity of Divine worship according to those general rules for decency and order prescribed by the Apostles 2ly What the Magistrate doth is not only agreeable to his private discretion and conscience for he practiseth the same things that he prescribes but according to the deliberate determinations of the most wise and pious persons of the Nation in their solemn Assemblies and doubtless as St. Ambrose wrote to St. Augustine if they had known any thing better they would have practised that 3ly It will very much impair the authority and reputation of Magistrates so to comply with the importune clamours of scrupulous persons as to alter or abrogate their laws and constitutions as oft as discontented or seduced persons shall demand it And though it be very uncertain that the craving party will be satisfied when they are indulged in all that they desire yet it is certain that others will be incouraged to make new supplications and so create perpetual disturbances And the gratifying of a few weaklings or male-contents may give just cause of offence to a greater and better party who are desirous to worship God in the beauty of holiness and are really grieved at the irreverence and disorders which are and have been too observable in the Meetings of dissenting parties 4ly Hereby the Magistrate should tacitly confess himself guilty of all those accusations that have been charged upon him and his predecessors of imposing unlawful superstitious and Popish ceremonies and persecuting the godly and conscientious people that could not conform to them And 5ly It would greatly defame those worthy Martyrs who not only thought fit to retain them and gave cogent arguments for the lawful use of them but sealed the established worship and discipline with their bloud not only in the Marian days but under the late Usurpation also 6ly It is an unreasonable thing to demand that which they themselves would deny if they were in the Magistrates place for let me ask them whether they being well perswaded of their discipline and order viz. that it is agreeable to the Word of God to antiquity and reason would comply with the desires of dissenting parties to make such alterations as should from time to time be required by others contrary to their own judgments and consciences and to this we need no other answer than the practice of the Objectors when they were in Authority And who can doubt but that they who being subjects do assume to themselves a power of directing and prescribing to the Magistrate if they were in the Magistrates place would take it very ill to be directed by their Subjects 7ly If the established ceremonies were removed others of a like nature would succeed as unscriptural and symbolical as they such as sitting at the Sacrament and lifting up the hands to Heaven it being impossible almost to perform divine service with any decency without such and seeing that for many centuries of the Primitive Church wherein other ceremonies have been complained of by Saint Augustine and others no man ever objected against the ceremonies which are used in our Church and which were by those famous Reformers and Martyrs retained in our Liturgy it is no argument of a meek or quiet spirit to make objections and cause divisions upon pretence of Superstition in the Liturgy and ceremonies and to expect that the Church to salve their reputation should betray her own and by abrogating her sanctions give the world more reason than yet hath been given to believe that the Church of England even from the first Reformation hath been in a dangerous error and the Factions that opposed her have had truth and justice on their side In the second Objection Papists and Sectaries joyntly say That other dissenters may as well justifie their separation from us on pretence of the Ceremonies retained by our Church as we can justifie our separation from the Church of Rome by reason of the Ceremonies injoyned by her To which I shall not need to make any other answer than a short appeal to the Consciences of all unprejudiced persons Whether the Church of England requiring the use of three Ceremonies declared by her self to be indifferent and acknowledged by her enemies not to be unlawful can be thought by any sober person to give as great and just a cause of Separation from her as all that load of Superstition in the Church of Rome of which St. Augustine complained in his days that the Jewish yoke was less heavy To require Prayers in an unknown Tongue and to Saints and Angels is doubtless more offensive than to use a solemn plain form of words taken either from the Scripture or the ancient Liturgies of the Church What is the Surplice Cross in Baptism and kneeling at the Sacrament for devotion if compared to their Adoration of the transubstantiated Host worshipping of Images invocation of Saints their doctrines of the Popes Supremacy and Infallibility of Purgatory and Indulgences besides the innumerable ceremonies daily practised by them And as the Sectaries will not condemn the Church of England for receding from these extreams so neither can the Romanists blame her for want of moderation in retaining both purity of Doctrine and decency of Worship and abhorring those other extreams of Sacriledge and profanation of holy things of Rebellion and Bloud shed though under pretence of Religion wherewith with both they and the Sectaries have defiled themselves It was the pious care of the Pilots of our Church to conduct their Successors between the two rocks of Superstition and Idolatry on one hand and irreverence and irreligion on the other in the same course
THE CHARACTER OF A SEPARATIST OR Sensuality the Ground OF SEPARATION To which is Added THE PHARISEES LESSON On Matth. IX xiii AND AN EXAMINATION OF Mr. HALES TREATISE of SCHISME By THOMAS LONG B. D. and Prebendary of St. PETER'S EXON I differ from my Brethren in many things of considerable moment yet if I should zealously press my judgment on others so as to disturb the Peace of the Church and separate from my Brethren I should fear I should prove a Fire-brand in Hell for being a Fire brand in the Church I charge you if God should give me up to any factious Church-rending course that you forsake me and follow me not a step Mr. Baxter's Epistle Dedicatory to the Saints Rest LONDON Printed for Walter Kettilby at the Bishops Head in St. Paul's Church-Yard 1677. To the Worshipful Sir THOMAS CARY Kt. RECORDER of the CITY OF EXETER AND JUDGE of the SESSIONS FOR THE COVNTY of DEVON THE Design of this Treatise being to prove that Schisme is a work of the flesh it cannot be improper to submit it to the cognizance of a Magistrate the Peace of the State being equally violated thereby as the unity of the Church and when the Veil of the Temple is rent there usually followeth an Earth-quake through the whole Land Turn tua res agitur the same persons that despise Aaron do affront Moses And indeed in a Church and Kingdom so knit and consolidated as ours are Where the King is through God's good providence a Nursing-father to the Church and not only professeth himself to be of its communion but hath graciously obliged himself by Oath to defend the rights and priviledges thereof and to that end hath established many good Laws not only by Statute but by Canons Ecclesiastical which are also the King's Laws and where the Church on her part as to external peace and order intirely acknowledgeth her dependance on the King as Defender of the faith which she professeth and in all causes and over all persons as well Ecclesiastical as Civil supreme Moderator and Governor and by the indispensable Laws of God is so obliged to the duty of Allegiance that neither she nor any of her children ever did nor can deny that without denying their own Doctrine and Profession and long and certain experience hath taught us that whoever retained themselves in the communion of the Church did yield due obedience to the King and contrariwise as many as withdrew from the communion of the Church were professed enemies to the King It is impossible I say to conceive how a Schisme should be maintained in such a Church without actual Sedition in the State In this Tertullus the Orator was right when he called the Authors of a new Sect Ring-leaders of Sedition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very pest for Schisme like the Plague of Leprosie eats into the Walls and Timber of the House and as Optatus observes of the Schisme of the Donatists what Family is there where either the Wife is not withdrawn from her Husband or Children from their Parents or Servants from their Masters And the Divisions of private Families produce publick mischiefs for as a Family which consists of divers persons being divided cannot stand so a Kingdom which consists of divers Families being divided will come to ruine as when the several twists of a Cable which holds the Ship at Anchor is by little Vermin eaten through the ship is exposed to the violence of every wind and storm When the Church loseth a Member the King doth not only lose a subject but gaineth an enemy when either Lay-men make use of schismatical Meetings or Religious men of seditiòus tumults the peace of the Church and State are equally indangered Secondly It cannot be denied that the very act of separation is a bidding * Pertinaciae Schismatis non est alia ratio quam odium fraternum S. August contr Parm. l. 1. c. 4. farewell to all charitable Opinions and amicable conversation towards those from whom the separation is made And when they who first separated from the Church of England did on the very same grounds dissent from the brethren of that separation and withdrew into new Sects they were professed enemies unto all but that Faction to which they adhered For no separation is held justifiable but from such in whose communion the dissenters do apprehend at least that they cannot serve God as they ought but that they should sin in doing as the rules of that communion do require And if so how should they scruple to disobey the King's Laws when they think them contrary to God's Laws or how should they care to be at peace with them who are in their apprehensions enemies to truth Their hatred will rather increase and become implacable and they will call it Zeal how bitter and fierce soever it be For when Men think their opinions and passions warranted by Religion they also think themselves bound by their greatest hopes and fears to prosecute them to the utmost of their power and as the mistaken Disciples did to call for fire from Heaven on all those that dissent from them and that they should do God good service in slaying of them The differences that have been raised among us about things indifferent have caused the loss of more of the bloud and spirits of this Nation as well as of true piety than the persecution of all its professed enemies Long have we languished under that issue of bloud which was opened by punctilio's of Religion for our controversies did not concern the fundamentals of Religion but only the dress and garments of external worship and yet how great a matter did a little fire kindle when it was blown from a coal taken from the Altar for they who as the Priests of God should weep between the Porch and the Altar Joel 2.17 and not only by their tears but by their bloud too endeavour to extinguish the flame did as the Priests of Mars scatter fire in every corner of the Temple and warmed themselves at the flames which they had kindled What if the matters contended for were vile and inconsiderable they had the Art to set them off by glorious Names The Cause and Covenant of God the Kingdome and Scepter of Christ and in such a cause they are bound as they think not only to leave but in a literal sense to hate Father and Mother All moderation is lukewarmness and they will be cruel that they may not be accounted cold as the Royal Martyr foretold p. 69. of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many persons do at this day look upon The Covenant as a holy and harmless Instrument for Reformation but who among all the Covenanters was there that did not think himself bound to oppose the King in reforming the Church But I am sure says that Royal Person The right method of reforming the Church cannot consist with that of disturbing the State nor can Religion be justly advanced by depressing
forsake me and follow me not a step Mr. Baxter's Epistle Dedicatory to the Saints Rest LONDON Printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-Yard 1677. IMPRIMATUR Tho. Tomkyns R. Rmo in Christo Patri ac Domino D no Gilberto Divina Providentia Archi-Ep Cant. à Sac. Dom. Sept. 27. 1673. The Picture of Schismaticks as Mr. Calvin calls it in the Margent and describes it in the 4th Book of his Institutions Ch. 1. Section 16th ALthough this Temptation of refusing to Communicate with others because we judge them wicked may sometime invade good Men through an inconsiderate zeal for Holiness yet we shall find that this too great morosity doth arise rather from pride and disdain and a false opinion of Sanctity than from true Piety or an endeavour after it Wherefore they that are more audacious than others to make Separation from the Church and are as Standard-bearers they for the most part have no other reason than that by the contempt of all they may shew themselves better than others Wherefore Augustine says well and prudently Whereas the good frame and manner of Ecclesiastical Discipline ought especially to respect the Unity of the Spirit in the bond of Peace which the Apostle commands to be mutually preserved by long-suffering and which not being preserved the application of Medicine is not only superfluous but dangerous and so can never produce the effect of a Medicine They are wicked Children who not so much through hatred of other Men's iniquities as by a love of their own contentions do affect either to withdraw or at least to divide the weak People whom they have insnared by the reputation of their Names These are swollen with pride furious in their perversness treacherous in calumnies turbulent in seditions using a shadow of rigid severity lest it should appear that they want the light of truth And those things which are commanded in the Scripture to be done with all moderation for the correction of the faults of our Brethren the sincerity of Love and unity of Peace being still preserved they make use of for the Sacrilege of Schisme and an occasion of Separation Wherefore to good and peaceable Men he gives this Counsel That they mercifully correct what they may and patiently bear with what they cannot amend and in love bewail and lament until God do amend and correct all or at the Harvest do root out the Weeds and winnow the Chaff With these Weapons all good Men study to arm themselves lest while they seem stout and resolute Champions of Holiness they revolt from the Kingdom of God which is the only Kingdom of Righteousness For because God hath chosen to have the Communion of his Church observed in this external society He who through hatred of the wicked shall violate the Symbol of that Society doth enter into that Path wherein a falling from the Communion of Saints is most obvious 1. Let them consider therefore That in a great Multitude there may be many truly holy and innocent in the eyes of God whom they cannot discern 2ly That of them that seem diseased there are many that are not in love or well pleased with their Vices but being now and then awakened by a serious fear of God do endeavour after greater integrity 3ly That we ought not to judge of Men by one fact seeing that the most holy sometime fall most grievously 4ly That it is of more moment to unite the Church as well by the Ministry of the Word as by the administration of the Holy Mysteries than that by the fault of a few all those blessings should be frustrated 5ly Let them consider that in estimating of the Church the Judgment of God is to be preferred to the judgment of Man TO THE BRETHREN OF THE SEPARATION IT was not long since that the Sins of Rebellion and Sacrilege were so successful that they did not only cast off their old names but commenced Vertues and it was dangerous to discourse whether there were such sins or no Prosperous wickedness hath never wanted its Apologists who know how to call evil good and good evil The case is almost the same concerning the Sin of Schisme and Separation And now men question whether there be any such thing as the Church of England because they make no question of separating from it But St. Paul assures us that there was a Church at Corinth that there was envying and strife and divisions among them and that they were but carnal Gospellers that were the Authors of such disorders Yet theirs were but venial in respect of ours which I know not whether I may call Mortal or Immortal discords for when we hoped that the chief Authors being laid in their Graves their practices would have been buried with them and that we who had laboured in the fire of Contention and suffered under the dismal effects of it for Twenty Years together would have trembled at every spark of it Behold how like the Infelix lolium like Wormwood and Hemlock the Seeds of Dissention are grown up in every Furrow of the Field and those sparks are blown up into such Flames as have seized if not upon all yet upon the most eminent Houses of God in the Land The Corinthians were but Children in this work they wrangled about their Ministers as Boys about their Masters who was the best Teacher among them Apollos who as the Scholiast observes was their first Bishop had a considerable Party and if they did rob Peter it was to cloath Paul but with us nothing will serve but a total extirpation of the Bishops and Pastors of the Church to raise a Presbytery upon their ruines And yet Men will not be perswaded there is any such sin as Schisme in the Land or at least think themselves much injured if it be imputed to them If Men would dissent peaceably and according to the Apostles rule Rom. 14.22 Hast thou faith that is an opinion of the lawfulness or unlawfulness of Rites and Customes in the Church have it to thy self before God not propagate their private Opinions to the disturbance of the publick peace they might deserve that indulgence which his most Gracious Majesty hath allowed them but when they shall practically condemn themselves and pragmatically misguide others in opposing those things which themselves have allowed the Apostle accounts them unhappy men as having the brand of Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visibly upon them by continuing obstinately in that error which themselves as well as the Churches of God have exploded As for the separated Ministers the more learned and sober of them did frequent our Assemblies joyn with us in our Liturgies and Communion though in the quality of lay Men and I cannot doubt but that they were well assured that it was their duty so to do and to encourage others to the publick worship of God so celebrated If it was their duty to frequent it then it cannot be their duty but their sin not
only to desert but to create a scorn and contempt of it now and by erecting a Babel of confusion seek to down with Sion down with it to the ground I have only this query to demand of such Whether if they did well in communicating with us themselves they do not ill in withdrawing others from our Communion I believe it is their own judgment as well as mine that if they might be dispensed with as to the renouncing the Covenant Reordination Assent and Consent the Surplice and the Cross they might then conform to our Liturgy and Discipline and few of them would scruple to conform as publick Ministers in all other things Why then do those very Men some of which have published as much to the World and the most part are convinced in Judgment and Conscience that they themselves might thus conform why do they so industriously seduce the People from their duty of communicating in their several Parishes with their own Ministers seeing that none of them are concerned in the things which are scrupled at in order to the conformity of publick Ministers They are not troubled with Covenant Reordination c. nor with any thing that hath so much as a colour of justifying a Separation I am heartily sorry that any Persons have so intangled themselves in Nets of their own weaving that they cannot without loss of their reputation disingage themselves but that loss is not so great as the mischief will be if they shall insnare others and seek to salve their own reputation by the hazard of the salvation of others Consider therefore I beseech you where the blame and guilt will lye if on your principles and practices the People whom you have separated from the Church of England wherein they might serve God acceptably with reverence and godly fear shall within a short time forsake your Assemblies also and unite themselves to other Teachers and Conventicles in which they think whether right or wrong they may serve God in purer Ordinances and at last to live without and above Ordinances if these Delusions do spring from your Principles and practices as undoubtedly they do Is not the guilt of all these Confusions imputable to you and may not the loss of those Souls be required at your hands If therefore in some private respects there be a Vae si non a woe unto you if you preach not there may be in respect of the publick a Vae infinitely greater if Men shall still go on in the way of Kain and run greedily after the error of Balaam for reward and perish in the gain-saying of Core It is not the spot of a Servant of God but an indelible brand which the Spirit of God hath fixed on Jeroboam that he made Israel to sin In our Polemical Debates with the Church of Rome it hath been our unhappiness that as soon as we have beaten them out of one strong hold they have fled to another from their Universality and constancy in the received faith to the Spirit of Infallibility annexed to the Succession of their Popes either personally or in Cathedrâ with his Conclave or in a Council when these were shattered they retreat to their invisible Fort of Traditions but when all these have by the Canon of Scripture and Apostolical Men been so levelled to the ground that scarce one stone is left upon another we see the Grandeur and Temporal Principality of the Court of Rome is at the bottom which the Sword of the Spirit and the Weapons of Christianity in the hands of Men are not able to remove It is even so in our Controversies with Separatists when their pretences of Idolatrous Worship and Antichristian Government and Superstitious Rites an imperfect Liturgy and scandalous Communicants have been confuted they retreat to other pretences of having purer Ordinances of preserving their Christian Liberty and freedom of Conscience which admit of nothing to be imposed as to the Worship of God but what is expressed in his Word when the weakness of these are discovered there is something still at the bottom viz. They would be uppermost they cannot forgo their reputation of extraordinary knowledge and Zeal for God which alone can bear them out in their former actions and make the People still believe that what they did was according to Conscience and not upon design and interest The contrary whereof will by this Discourse appear to be the ground of all Separations from any Church so duly constituted as our Church of England is If it be objected there are great sins amongst us we grant it and do not only importune God for his Names sake to pardon our iniquities for they are great but wish for more assistance for amending of them we are unwilling to recriminate as the Prophet Oded did 2 Chron. 28.9 10. Are there not with you even with you also sins against the Lord your God I shall rather commend to you that ancient Arabian Proverb Deus altissimus aspicit tegit Vicinus vero nilvidet tamen nil nisi naevos crepat The most high God sees all our iniquities and he covers them all we that see nothing in comparison are always blaming and troubling our Neighbours If the Contagion of sin hath invaded the Multitude St. Augustine the severe mercy of Divine Discipline is necessary to cure us but the counsel and enterprise of separation is both vain and pernicious yea sacrilegious because such are the effects of Pride and wickedness as that they do ever trouble the good which are weak more than chastise the stubborn which are wicked None of us can be ignorant of the prejudices and animosities that are raised by such practices in the generality of the people of what perswasion soever Your Disciples do ipso facto censure them from whom they separate as profane carnal cruel and unconscionable Men. They again do suppose that some among you are discontented and implacable proud and ambitious and such as deserve that black character which St. Paul hath given 2 Tim. 3.2 3 4 verses c. And by these contests we weaken our selves harden and animate our grand enemies and give them great advantages against us Let us therefore rather follow the things that make for peace and wherewith we may edify one another for we cannot but know after so long and sad experience as we have had that these things will be bitterness in the latter end endeavour to deserve that character which St. Augustine gives of a peaceable man Quisquis vel quod potest arguendo corrigit vel quod corrigere non potest salvo pacis vinculo excludit vel quod salvo pacis vinculo excludere non potest equitate improbat firmitate supportat hic pacificus est Ad Parmen l. 2. c. 1. And again The things which are evil displease all good Men and they hinder and suppress them as much as they may but when they may not they endure and grieve for them and for peace's
Worship of a true Church and if the National Church of England be proved a true Church as most grant it is then Dr. Owen cannot be excused from Schisme P. 60. John Goodwin being yet a Presbyterian in a Letter to Tho. Goodman says that to forsake the true Church of Christ and the Ministry thereof wherein they have converted and built up so many setting up new Churches without the consent of those from which they departed and to the scandal and grief of so many godly Ministers and Christians and the scandal of all the reformed Churches and this under a pretence of spiritual Power and Liberty purchased by Christ had need of a clear and full proof and not to be built on slight and weak grounds flattering similitudes witty allusions remote consequences strained and forced interpretations from hard and much controverted Scriptures and in his Sion Colledge visited he acknowledgeth that strangers of all parts did confirm that there was more of the truth and power of Religion in England under the late Prelatical Government than in all the reformed Churches besides This is the Presbyterian confession Heart Divisions p. 163. Mr. Burroughs shall speak first for the Independent Thus Though there be corruption in a Church yet to gather into a new Church which may be more pure and in some respects more comfortable is a Schisme For First We never find the Saints of God in Scripture to have done so 2ly There would be no continuance in Church fellowship if this be admitted for what Church is so pure and hath all things so comfortable but within a while another Church will be more pure and other things more comfortable there and the general peace of the Church should be more regarded by us than some comfortable accommodations to our selves 3ly Supposing you cannot communicate with a Church without sin or bondage yet you are not presently to withdraw to gather into another or joyn to another you are bound to give so much respect to the Church as to continue with much long-suffering to seek the good of that Church to remove the sin that is upon it you must bear much with a Brother much more with a Church 4ly Whatever things Christians that live in the same place do differ in if they may stand with grace they can have no incouragement from Scripture to divide themselves into little pieces reddit rationem c. Christ stands much upon the Union of his Saints in one in all ways by all means that may be Opinionum varietas opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So far Mr. Burroughs And the Brethren of New England in their Answer to the 32d Question say That where People do with common and mutual consent gather into setled Congregations ordinarily every Lord's Day to hear and teach the Word of God and profess their subjection thereunto and bind themselves and Children as in Baptisme they do to continue therein such Congregations are true Churches notwithstanding sundry defects and dangerous corruptions found in them wherein we follow the judgment of Calvin l. 4. c. 1. § 9 10. and of Whitaker De notis Ecclesiae c. 17. By this it appears that the Church and Congregations of England being a true Church and Congregations to separate from them and gather new Churches on pretence of purer Ordinances is Schisme or such Separation as it is reported T. C. called the white Devil of Separation But it may be these Men wrote thus when their interest led them to it and if they did believe it to be true they would not now practise to the contrary I shall therefore for farther confirmation give you the judgment of two Persons uninteressed and beyond exception The first is Mr. Perkins in his Comment on the Text he proposeth this question What if there be errors in the Church or things amiss may we not separate our selves Answ Things that may be amiss in the Church must be distinguished some faults concern the matter some the manner of Religion the former respect Doctrine the later the manners of Men. First for things amiss in the manners of Men we may not separate but with Lot have our righteous hearts vexed and grieved with the wicked conversation of those among whom we live The Scribes and Pharisees sitting in Moses Chair teaching Moses Doctrine must be heard however their manners may not be imitated Matth. 23.1 2ly If the Church erre in matter of Religion we must consider whether the error be in a more weighty and substantial point or in matter of less importance for the foundation being kept we may not separate our selves 1 Cor. 3.15 If the error be about the foundation we must consider whether the Church erre through humane frailty or obstinacy if of frailty we may not separate the Church of Galatia through frailty was quickly turned to another Gospel and erred in the foundation holding justification by works yet St. Paul writeth to it as to a Church of God So the Church of Corinth overthrew the Article of the Resurrection yet Paul behaved himself accordingly to it But if the Church erre obstinately in the foundation of Religion then with good conscience separation may be made 1 Tim. 4.5 Of this we have an Example Act. 19.9 1 Chron. 11.14 16. Whence we see that no Man may with good conscience separate himself from the Church of England seeing it teacheth believeth and obeyeth the Doctrine of the Prophets and Apostles So far Mr. Perkins The next is Cameron Schisme saith he is either a rash or an unjust separation p. 322. upon the account of Religion It is with Schisme as with Error a light Error continued in with obstinacy becomes Heresie So there is a Schisme which may not be called unjust but only rash being grounded on a light cause but if pertinacy be added when the levity of the cause doth appear it becomes truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eminent Schisme This rash Schisme may be known either à priori from its previous cause for no Man being compelled to it if we will speak the truth it proceeds from self-love therefore also hatred follows upon it Schismatici pastores sunt qui fratribus suis odium invidiam conciliare student Cameron Nor would any rash Schism be made if we had Charity which is the most perfect bond and is not easily provoked and thinketh no evil It is therefore a manifest note of hatred which hatred may arise either from an offence really given or only taken as when a Man is grieved that another is preferred before him Again a Schisme is made rashly either by the chief Authors upon a light occasion as if when an Ulcer doth appear upon any Member the Chirurgion should presently think of cutting off that Member without applying other means or expecting what Nature may do But we may suppose that the Schisme be made upon the occasion of Heresie and then the separation may
pray against their Governors and Brethren instead of praying for their Enemies and use less reverence to the God of Heaven than to mortal Men it is as clear as any demonstration in Euclide that they have not the spirit of God to assist them in that duty wherein they are most confident of it that for the reason given in the 2d part of the Text because they are sensual The second part of the Character That sensuality is the ground of separation notwithstanding the pretences of the spirit will be no difficult task to prove and therefore I shall not take into the personal impurities of some deluded Sectaries and thence reflect upon the whole Party which is their own practice but a pitiful one for Si insectari personas sit causae deploratae indicium eorum causa est deploratissima but shall only consider the principles on which they act the means which they use and the ends which in all Ages they have designed all which will prove them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be sensual The signification of which word will best appear by the Antithesis in the Text for if they have not the spirit of God to authorize or act them in what they do it must be from some lower principle and that is either corrupt and carnal reason for right reason is from God or from meer sensuality that is such sentiments and motions as are common to the Beasts with us In this sense Tertullian being yet a Montanist who called themselves Spirituales used the word against the Catholicks whom he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Jude more plainly expresseth by walking after their own lusts for in such Men v. 18. both Reason and Religion are made subservient to the sensual faculties of the Soul to promote worldly and carnal interest There is in the will and affections of such Men a vicious inclination to make provision for the flesh to fulsil the lusts thereof Now the lusts of Men are by St. John distinguished into three sorts the lusts of the flesh the lusts of the eyes and the pride of life the three Idols of the worldlings under the names of Pleasure Prosit and Honor which though every one cannot pursue severally at once yet as opportunity serves they are well-willers to them all And certain it is as both the Scripture and Philosophy observes our Lusts do make us degenerate into Beasts and as the Beasts differ in their dispositions according to their several kinds so do sinners according to their several lusts resemble some beasts more than others Quem non vincit gula vicit philautia some are like Swine for their filthy conversation others like Goats and Satyres for uncleanness others like Foxes and Wolves for subtilty and cruelty and in uno homine mille ferae When Reason it self as well as the irascible and concupiscible faculties of the Soul are acted by the sensual and fleshly appetite no Beast is more hurtful and brutish than a Man And now I have but one supposition to be granted and I hope our greatest Enemies will be so charitable as not to deny it That in the Church of England we do profess a sound Faith and may lead a godly life This I will not take pains to prove now having spoken to it at large I only add this That I believe as many Learned and Pious Men have both by their Lives and Deaths their Pious Works and Writings as much honoured and defended the Church of God Militant and are now added to the Church Triumphant from the Church of England since the Reformation as from any National Church of the like extent ever since the Apostles days nor did any of the noble army of Martyrs and Confessors now in Heaven hold Communion with a better established Church while they were Militant here below We want nothing but humble devout and thankful hearts to make us an happy People To which end I recommend to you the advice of St. Augustine to Dioscorus disswading him from curious questions If any saith he shall propose to you questions of subtilty tell them It is not your study if they ask What then is it that you do study Answer them thus I have learnt how without the knowledge of such things a Man may be happy Now if we may not only communicate with this Church without sin but have all things necessary to a holy and happy life administred it must be levity and inconstancy some carnal sensual or worse designs that hurry us to a Separation I wish they that have been chief actors would examine their Consciences what they have added to their own inward peace and spiritual comforts by all the troubles and distractions which they have occasioned to their Brethren and where they think the account of all the rapine bloudshed and confusion besides the present hatred and fierce animosities that have so long overflown us and now threaten another Deluge will be charged at the last day But to my purpose which is to prove Sensuality to be the ground of Separation De unitate Ecclesia S. 8. Let no Man think saith St. Cyprian that good Men can be drawn from the bosome of the Church the Wind cannot dissipate the solid Wheat to which St. Augustine adds that by the very act of separating we shew our selves to be Chaff and no Wheat But that I may as much as is possible remove all prejudice against my discourse I shall first acquaint you with what the Scripture says concerning Separatists The first were the Pharisees whose Motto was Stand off I am holier than thou who challenged not only the Keys of Knowledge but of Heaven also to let in and shut out whom they pleased insomuch as they said that if but two Men of all the World were to be saved one of them must be a Pharisee what painted Sepulchres doth our Saviour discover them to be proving them to be guilty of greater sins denouncing against them greater judgments Matth. 23. and representing them at a greater distance from the Kingdom of Heaven than Harlots and Publicans St. Paul gives the like description of some in the Church of Rome Rom. 16.17 18. Mark them that cause divisions among you Why what of them they are Gnosticks Men of more than ordinary Knowledge and Piety No says the Apostle if you do inspect them narrowly you shall find that though they pretend the Kingdome and Scepter of Christ they do not serve the Lord Jesus Christ but their own bellies and that by vile arts too for with good words and fair speeches they deceive the hearts of the simple The like Persons we find in the Church of Corinth 1 Cor. 3.3 whom St. Paul chargeth with carnality and proves it too There are among you envying and strife and divisions and can you deny that you are carnal No conclusion can result more naturally from proper premises than this of being carnal where envy
strife and division do abound Yet these were not full grown Separatists they had only laid the foundation of a Faction in their partiality for some and prejudice against other Ministers the worst of which was too good for such an unthankful People St. Paul tells us Gal. 5.11 that the works of the flesh are manifest that is it is evident and undeniable that these are the works of the flesh as adultery fornication lasciviousness so are Idolatry witchcraft hatred variance emulation wrath strife seditions herefies envyings the certain issues of a carnal mind The Apostle also acquaints Timothy upon what Principles such Men act and what arts they use they suppose that gain is godliness 1 Tim. 6.5 and to compass this they begin to teach otherwise than the Apostles did they would not conform to the wholesome words of Christ or the Doctrine preached by the Apostles which was according to godliness but in their pride and ignorance would dote about questions and strife of words to the stirring up of envy strife railing and evil surmising And he acquaints Timothy that the same thing should come to pass in the later days 2 Tim. 3.1 2 3 c. when Men of corrupt minds and reprobate concerning the faith should under a form of godliness See Titus 1.10 practise all manner of iniquities and yet draw Parties after them resist the truth and them that defend it and lead captive silly Women c. and that these were lovers of pleasures more than lovers of God St. James goes a degree beyond all this that if there be but envy James 3.14 15. and strife in our hearts though it do not break forth into open separation all our pretences to true wisdom and piety are but lies for this wisdome is earthly sensual and devilish St. Peter gives us the like description 2 Pet. 2.10 as St. Jude doth and it seems to be the joynt design of all the Apostles to continue in all Churches the Picture of a Separatist to forewarn the People of the deceitfulness and danger Phil. 3.18 Col. 2.18 that such Persons and practices might involve them in And now to come nearer home I doubt not but many will be of the same judgment with me in this That the defection which some learned Men and others have made from our Church to the Church of Rome while the late Persecution did indure could not be for greater purity but in hopes of better preferment and the reputation of being accounted Men of Learning and tender consciences whereas if the Church could have satisfied their expectation of Dignities and preferment they would never have courted another Mistriss whose Wealth and gaudy Dresses did not so much exceed as her Vertues and comeliness were inferior to the Church of England And as for the ordinary sort of Romish Proselytes they were doubtless possest with an opinion of an easier Religion that would indulge them in more licentiousness and at easie rates grant them pardon for sins to come as well as what were past Most Men would choose a Religion which they may injoy with their Lusts and wherein they may hope to go to Heaven without that strictness of life and sincere and universal obedience which is required in the Protestant Churches And it is altogether as evident that many who divide themselves into lesser Factions among us though purity and conscience and Christian liberty be pretended do please themselves with some other apprehensions than what are really consistent with the graces of the Holy Spirit of which I shall instance in these particulars First They are Animalia Gloriae so they were described by Tertullian Qui gloriae principatus gratia Contr. Per. c. 3. novas falsas opiniones sequuntur Pride and too high an opinion of their own parts and piety hath diverted many from the unity of the Church for this Pharisaical leven doth not only swell them but renders them sowre and bitter to contemn their Brethren and scorn their Governors Regis quisque in se animum habot as Galvin observes of such Men they have ambition to be uppermost and to that end will rather make themselves head of a small Faction than continue Members of the most honourable Society 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their design and to that end is it that with Core c. they are so troublesome to their Rulers Spotswood's History and as it is observed of the Scottish Clergy although none pleaded more for purity than they while they were under Episcopal Jurisdiction yet none acted more against it when they had shaken off that Discipline griping not only the Crosier but the Scepter too with both their hands 'T is not the Superiority that they dislike but that it is in other Mens hands for it is true of such what Zanchy observed of some Lutheran Churches they only changed the good Greek work of Bishop into a bad Latine one of Superintendent and in some places where they neither retained the good Greek nor the bad Latine word yet they kept the power of Bishops still Now what greater symptomes of pride are there than the despising of our Superiors and contempt of our equals the vaunting of what we have not and a vain glorying of what we have That description which I have formerly given out of Calvin Instit l. 4. c. 1. S. 16. shews that it is not piety but pride that is predominant in such to which I shall add Vt omnium contemptu oftentent se esse aliis moliores that in his Book de Scandalis St. Augustine saith he doth truly name pride the Mother of all Heresies for never was there any Master of error Vt sibi placeant praepositos superbo tumore contemnant St. Cyprian l. 3. Ep. 19. whom a wicked ambition did not raise up to his own ruine We know that God is a faithful teacher of such as are humble they therefore that swell with arrogance it is no wonder that they are driven up and down with wild speculations being banished from this School As many as in our Age have fallen from the pure Doctrine of the Gospel and made themselves Authors of false Opinions we find them all infected with the disease of pride and from thence to have created witty torments as well to themselves as others And again Cal. contra Labertinos They are victorious by nothing but their impudence for there is not one of them but desireth to be uppermost The temper of a holy Man is known by this saith Cameron He indures injuries Cameron de Schismate to the loss of his Name and Reputation that the Church may not be divided whereas wicked and mercenary Men if any touch them but with his little finger or in any respect diminisheth their fame presently either under pretence of severity in the Ecclesiastical Discipline or of preserving the purity of Doctrine whereas in truth they study only their own interest
glutted themselves with the Bloud of many Noble Heroes and learned Clergy-men And besides the many thousands that dyed for their Religion and Loyalty there were very many that perished also in Rebellion against God and the King He had little charity for his Brethren that would not on such easie conditions redeem them from the grave and hell if we may argue from a Parable Dives had more charity in that place of Torment than was in this Preachers breast and if this be a mark of godliness Satan needs not to be transformed to pass for an Angel of light sure I am nothing can be more opposite to this Evangelical truth which the Text that is before us commends viz. of preferring mercy before Sacrifice I commend it therefore to your serious consideration whether those persons who so pertinaciously insist upon the abolishing of our Ceremonies as to increase our divisions and engage us again in Bloud and confusion are not acted by a like Spirit of perverseness that delighting it self to live in the fire of contention takes pleasure in drawing others and tormenting them in the like flames At the happy return of our Dear Soveraign who after the example of his Martyred Father was careful to see the Church established in its beauty we found this evil Spirit so violently to oppose as if it had taken seven worse than it self to secure the possession which it had in the hearts of the people being in danger of being cast out then was Nehustan sent abroad to perswade the people that the Liturgy Ceremonies and other things used in the Church of England ought not to be imposed nor retained but utterly extirpated and laid aside and that every one in his place ought to do his part to the abolishing of it and not sit still in the midst of such defilements and snares but discover their hatred of them decline their use and endeavour the rooting of them out and all upon this ground that things which have been abused in false Worship must be laid aside Gilaspy Then comes another Boreas from the North whence most of our evils came called a Dispute against the English Popish Ceremonies which he explains to be a contending for the purity of Christ against the corruptions of Anti-christ and this Spirit as if he were indeed of the triumphant party leads in chains no meaner persons than Hooker Morton Burges Sprint Paybody Andrews Saravia Tilen Spotswood Lindsey Forbes c. who were all particularly confuted and vanquished by him as he boasted But this pitiful man dealt very mercifully with them for their chains were such as fell off of their own accord and so do those viperous appellations which he endeavours to fix on the Church and her practises calling them Popish Antichristian Idle and Idolized Prefaco p. 6. for thus he bespeaks the Church of Scotland Oh thou fairest among Women what hast thou to do with the inveagling appurtenances and habiliments of Babylon the whore c. But his Arguments are as impotent as his Obloquy the naming of which is confutation enough at least if the Reader will but turn his negatives into affirmatives and his affirmatives into negatives the weakness of the man and his manner of arguing will be manifest to all As First when he says we are not to account the Ceremonies matters of small importance contrary to the sense of ours and all the Reformed Churches which account them things indifferent and not worth the contending for Secondly Let not says he the pretence of peace and unity cool your fervour or make you spare to oppose your selves to those idle and Idolized Ceremonies contrary to the Text and to Rom. 14.17 Thirdly beware also you be not deceived with a pretence of the Churches consent and of Uniformity as well with the ancient Church as with the now Reformed Churches in the forms and customs of both as if the consent of the Ancient Church before Popery and all the Reformed since were one of the snares to be avoided Fourthly moreover because the foredeck and hindeck of all our opposites probations do resolve and rest finally into the authority of a law therefore we certiorate you with Calvin that Si acquievistis imperio pessimo laqueo vos induistis as if there were no difference between the establishing of iniquity by a Law of which Galvin speaks and the laws of our Superiors for decency and order Fifthly do not reckon it enough to bear within the inclosure of your secret thoughts a certain dislike of the Ceremonies and other abuses now set on foot Contrary to S. Paul Ro. 14.22 except by profession and action you evidence the same and so shew your Faith by your fact principally prayers and supplications are the weapons of our Spiritual warfare but as they ought to be done so the atchieving of other secundary means ought not to be left undone These are the chief of his arguments which he sums up in the Epistle dedicated to all and every one in the Reformed Churches of England Scotland and Ireland and you may judge by these of the validity of the whole Book which consists of 336. pages wherein is nothing objected or asserted but what hath been abundantly confuted by cogent reasons and arguments After this Scottish Pipe march many English Reformado's headed by Dr. Owen whose chief objection is that the ceremonies are unwritten and unscriptural inventions of Men Evangelical love p. 212. and that Christ's warrant and authority must be shewn for what is imposed in the worship of God The ridiculousness of this objection hath been clearly demonstrated by the Reverend Bishop Sanderson and others Then Mr. Hickman sends forth his Apology and his Bonasus Vapulans who inveighs against the ceremonies especially for being significant and instanceth in the sign of the Cross which is made a sign of dedication to God in Token that c. Whereas others of his party do oppose them because they are not significative enough To him succeeds the Author of the Rehersal who says that the Conformists defining a Sacrament to be an outward and visible sign of an inward and spiritual grace Omitting the chief part of the definition viz. ordained by Christ himself do make the ceremonies of a Sacramental nature To these the learned Ritchel in his Tract de Ceremoniis gives satisfactory answers to all unprejudiced Readers and Durel Parker * Mr. Calvin Mr. Baxter have done the same 41.61 p. 90 454. and others have done no less It will be but labour in vain to repeat here all the solid replies to those empty objections One such argument from Scripture as our Saviour urgeth in the Text against those that on pretence of contending for their own against the established rites and customes of the Church do violate the laws of Obedience Love and Peace will silence them all if they be not possest with a spirit of contradiction For if we should suppose that the rites and ceremonies
Heyfer Thus the Arians by one Eusebius a Chief Eunuch first seduced the Empress and by her the Emperor Constantius to be of their perswasion And the great artifice that they imploy to this end is noted by our Apostle to be their having Mens persons in admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their own profit that is by flattering insinuations and excessive praises of their Persons and parts their Office and Authority Delectant homines eae faccre quibus non solum non metuitur reprehensor sed laudatus operator extolling their Vertues and extenuating their Vices they skrue themselves into their affections till they make merchandize of them 2 Pet. 2.3 This is Grotius's Observation and if you think it too severe Calvin will avouch it A quibus sperant aliquid commodi As Tacitus says of Otho Omnia serviliter pro imperio fecit iis sordide blandiuntur they basely fawn upon every one from whom they hope for a Pension And most Men are of Micah's opinion that the Lord will bless them when they have such a Levite for their Priest Judg. 17.13 though he be one of their own consecrating Irenaeus tells us how one Mark a Valentinian inveagled a Matron of good note l. 1. c. 89. I desire saith he that you may partake of my grace for there is a place for your greatness in my heart we ought to meet and be united in one that you may first receive grace from me and by me See Josephus what power the Pharisees had upon the chief Women in Jerusalem l. 17. c. 3. fit your felf therefore to receive me as the Bride doth the Bridegroom that you may be as I and I as you behold grace is descending upon you open your Mouth and Prophesie After this saith our Author she thinks her self a Prophetess returns great thanks to Mark for communicating his grace to her and she studies to reward him not only by a liberal portion of her Wealth by which he was greatly inriched but by a perpetual adhering to him and communicating with him even in things not fit to be named It is no great wonder considering what persons they attempt and what arts they use 2 Pet. 2.2 if as it was foretold many do follow their pernicious ways and that by reason of these the way of truth be evil spoken of This gives occasion to our Adversaries to say of us In Orbis Breviario as Bertius of the Calvinists This is proper to them to overthrow whatever estate they are admitted into never to be at rest until they are uppermost to be scoffers turbulent factious disputers ingrateful proud above what can be spoken or believed And this is another feature of the Separatists to be mockers deriding all that is sacred and holy in church or State they despise Dominions and are not afraid to speak evil of Dignities The Church was seldome without an Ishmael such as mocked the Messengers of God 2 Chron. 36.16 and abused his Prophets and despised his Word until the wrath of the Lord arose and until there was no Remedy Thus Jeremy complained that they mocked at the Sabbaths of Sion Lament 1.7 Mock-altars and Ordinances and Calves were set up at Dan and Bethel by Jeroboam to bring contempt upon the Worship of God Such mockings as these the Apostle calls cruel and joyns them with scourgings they were no small part of our Saviour's sufferings and the Disciples are not above their Lord and Master You know with what bitter terms the Pharisees whose name signifies Separatists did reproach the Person and slander the foot-steps of the Lord 's anointed it was a small matter for a Souldier or two to spit in his Face their hard speeches pierced his very Soul to be called a glutton and wine-bibber a friend of Publicans and sinners was but a Prologue to the Tragedy they intended they prosecute him as a Deceiver as a Traytor as one that had a Devil and by Belzebub did cast out Devils as one that subverted the Law and the Prophets all Religion and good Discipline in the Churches of God We may not greatly wonder therefore if in our Age the Church of God be called Babylon and her Ministers Baal's Priests and her Worship Antichristian Though Michael in the heat of contention with the Devil v. 9. brought not one railing accusation against him yet in cool blood without any provocation these mockers cease not to load their Superiors and Governors with hard words shall I say or as our Apostle adds with ungodly deeds such as I want words to express But this is no otherwise than what St. Paul foretold Act. 20.29 That grievous Wolves should enter into the Church not sparing the Flock and that of our own selves should Men arise speaking perverse things to draw away Disciples after them that they may as the Vipers are said to do eat their way through the Bowels of the Church These are they that separate You would think that it is from some Den of Dragons from Tigers or Cannibals or some thing worse than themselves that these do flie But our Apostle gives us another description of them that they were such as were sanctified by God the Father and called such as contended only for the Faith that was once delivered to the Saints and against those only that turned the grace of God into lasciviousness and let the pretences be never so specious The terminus à quo denominates a Separatist Mr Cawdry the forsaking of such a Society will denominate them Separatists And we shall need no other evidence but what comes from their own Mouths for they all grant that a true Church wherewith we may retain Communion without sin or intolerable persecution ought to be communicated with to prove them guilty In the Preface of the Jus Divinum Regiminis Ecclesiastici a Book made by the then London-Ministers they tell ús Ann. 1647. That Parochial Churches are received as true visible Churches of Christ and most convenient for edification that gathering Churches out of Churches hath no foot-steps in Scripture that it is contrary to Apostolical practice and is the scattering of Churches the Daughter of Schisme the Mother of Confusion and Stepmother to Edification and therefore they condemn the Independents for gathering Churches out of other true visible Churches of Christ without any leave or consent of Pastor or Flock yea against their wills receiving such as tender themselves yea too often by themselves or others directly or indirectly seducing Disciples after them Mr. Cawdry says that they who separate must prove the Church from which they depart to be heretical and corrupt or else they are schismatical for Schisme is Schisme saith he though our Churches be not so pure as they ought or would be Again to separate Men in judgment in a Church is Schisme but from a Church is much worse and again Schisme is a causless separation from the Communion and