The Catholick Fathers and Bishops made no doubt but our Religion might be proved out of the Scriptures neither were they ever so hardy to take any for an Heretick whose Error could not evidently and apparently be reproved by the self-same Scriptures Bishop Andrews cited in Appendix to the third Part of the Friendly Debate Let but obstinacy and perverseness be wanting it will be no Heresie and if it be Heresie being about a point not of Faith but of Discipline whether Episcopacy be a distinct order from Presbitery it will not be among those things which St. Peter calls Damnable Heresies Bishop Hall 's Resolutions of divers Cases of Conscience Dec. 3. Case 5. Whosoever shall wilfully impugne any of the Articles of the Christian Faith refuse to acknowledge and receive the Sacraments expresly instituted by Christ comes within the verge of Heresie Wilfully I say for meer Error makes not an Heresie If out of simplicity or gross Ignorance a man shall take upon him to maintain a contradiction to a point of Faith being ready to repent upon better light he may not be thus Branded Eviction and Contumacy must improve his Error to be Heretical Bishop Bramhall 's Just Vindication of the Church of England pag. 26. A man may render himself guilty of Heretical pravity 1. By dis believing any Fundamental Article of Faith and necessary part of saving Truth c. 2. By believing any Superstitious Errors or Additions which do vertually and by necessary and evident consequences subvert the Faith and overthrow fundamental Truths 3. By maintaining lesser Errors obstinately after sufficient Conviction c. But because that consequence which seems clear and necessary to one man may seem weak to another and because we cannot penetrate into the hearts of men to judge whether they be obstinate or do implicitely and in the preparation of their Mind believe the Truth its good to be sparing and reserved in Censuring Hereticks for Obstinacy Bishop Tailor 's Collection of Discourses pag. 117. When I reckoned Obstinacy among those things which make a false opinion Criminal there is an obstinacy of the will which is indeed highly guilty of Mis-demeanor and when the School makes pertinacy or obstinacy to be the Formality of Heresie they say not true at all unless it be meant the obstinacy of the Will or Choice The Adequate and perfect formality of Heresie is whatsoever makes the Error voluntary or vitious as is clear in Scripture reckoning Covetousness Pride and Lust and whatsoever is vitious to be its causes but there is also an Obstinacy you may call it but indeed is nothing but a resolution and a confirmation of Understanding which is not in a mans power honestly to alter and it is not all the commands of Humanity that can be Arguments sufficient to make a man leave believing that for which he thinks he hath reason for which he hath such Arguments as heartily convince him Item pag. 417. It is very hard to be discerned because those accidental and Inherent Crimes which make a man an Heretick in Questions not simply Fundamental or of necessary practice are actions so Internal and Spiritual that cognizance can but seldom be taken of them Dr. William 's Truth pag. 32. Because is is a sin so fearful to persist maliciously and obstinately in a known Heresie and because of mine own Ignorance of Mens hearts what their thoughts be how far their knowledge reacheth or how much their Malice prevaileth with them I dare not be so bold as in my thoughts to lay a sin so grievous to any mans Charge Glanvil 's Cath. Charity It s very true that Error many times is occasioned by a corrupt Byas in the Will and Affections but then if our Erring Brother be sincere in other matters we are not to conclude that his understanding is this way corrupted and we can scarce be certain of it in any case Design of Christianity pag. 232. Would we know whether we Embrace all the Fundamentals of Christianity and are guilty of no Damnable and Destructive Errors Examine we our selves are we sincerely willing to obey in all things commanded and heartily endeavour to have a right understanding of the Holy Scripture in order to the bettering of our Souls by the Doctrines c. This obedient temper is the most infallible mark of an Orthodox man such an one though he may err cannot be an Heretick Dr. Hammond of Schism pag. 24. How light and inconsiderable and extrinsecal to the Foundation soever the Error may be supposed to be yet if there be Obstinacy in the continuing in it against light and conviction this certainly is a sin neither light nor inconsiderable nor reconcileable with Christian Practice Hooker 's Discourse of Justification pag. 43. Many are partakers of the Error which are not of the Heresie of the Church of Rome Put a difference saith St. Jude have compassion upon some Shall we lay up all in one Condition Shall we cast them all headlong Shall we plunge them all into that infernal Everlasting Flaming Lake Them that have been partakers of the Errors of Babylon together with them which are in Heresie Them that have been Authours of Heresie with them that by Terror and Violence have been forced to receive it They who have Taught it with them whose simplicity hath by sleight and conveyances of false Teachers been seduced to believe it Them which have been partakers in one with them which have been partakers in many Them which in many with them which in all Item pag. 64. Considering how many Vertuous and just men how many Saints how many Martyrs how many Ancient Fathers of the Church have had their sundry perilous opinions and St. Augustine saith of himself Errare possum Hereticus esse nolo except we put a difference between them that Err and obstinately persist in Error how is it possible that ever any man should hope to be saved Mr. Chillingworth chap. 1. Sect. 13. The intended sence of Scripture is not so fully declared in points not necessary but that they which oppose it may verily believe that they indeed maintain it and have great shew of Reason to induce them to believe so and therefore are not to be Damned as men opposing that which they know to be a Truth delivered in Scripture or have no probable Reasons to believe the contrary but rather in Charity to be acquitted and absolved as men who endeavour to find the Truth but fail of it through Humane Frailty Item chap. 3. Sect. 19. He opposeth not that which he doth know to be true but only that you know to be so and which he might know were he void of prejudice which is a Fault I confess but a fault incident to good and honest men very often That none are to be shut out of the Church and denied Communion for Lesser Sins and Errors BIshop Tailors Ductor Dubitantium In what case is Excommunication to be inflicted I chuse to give it in the words
have reduced them to this to practice such Duties as are by all Parties owned essentially Obligatory under the State of Christianity as God be praised principles sufficient for most of these are admitted by all considerable parties that violate the peace of Christendom and brought them to a carefulness of their ways and a tenderness of Conscience and Inquisitiveness after their Duty universally if you could not perswade them to assent to what you say c. you must be as Charitable in your judgment as you believe God will prove favourable in his Final Sentence Pag. 19. and 22. Love and Truth in two Modest and Peaceable Letters from a quiet Conformable Citizen of London pag. 39. Almighty God hath appointed me to live in an Age in which contention increases and Charity decays And its certain that variety of Opinions and Controversies in Religion declare difficulty to know them truly but my Comfort is that there is so much Religion without Controversie as by the true Practice of what is so my Soul may be saved The Conformists Declare that the several Sects of Protestants are agreed in the Main BIshop Jewels Defence of the Apology pag. 740. We say that we agree among our selves touching the whole judgment and chief substance of Christian Religion and with one Mouth and with one Spirit do worship God and the Father of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or King James the First his Instructions to his Son. We all God be praised do agree in the grounds of Religion Bishop Andrews Sermons Edit 3. pag. 18 19. And without controversie great is the mistery of Godliness c. We see in our days how men languish about some points which they would have thought to be great and great Controversies there be and great Books of Controversies about them yet Blessed be God that hath left us some Misteries clear and without controversie this here a Mistery a great one Religion hath no greater yet manifest and in Confesso with all Christians A way of peace then there shall be in the midst of a World of Controversies in which way of peace even all parts shall agree Bishop William Barlow in his Defence of the Articles of the Protestant Religion against Wright 's Articles Objecting the irreconcileable Jars between the Protestants of the Church of England and the Puritans in the Essential points of Faith Answereth pag. 20. or 21. The Jars between us though unkind yet not in this kind only for Ceremonies External no points Substantial Doctor Crakanthorp in his Defensio Eccl. Anglicanae chap. 33. Sect. 15. Puritanum qui Hereticus sit tu opinor in Angliâ neminem unquam conspexisti cum illis quos tu puritanos vocas non est nobis de fide aut fidei Dogmatelis ulla de Ritibus illi Disciplinâ Ecclesiae nostrae contendunt In fide consensus in Ritibus solum Disciplinâ dissentimus Bishop George Carlton 's Answer to Montagues Appeal first Edit pag. 5. It was then in Qu. Eliz. Reign the open Confession both of the Bishops and of the Puritans that both parts embraced a mutual consent in Doctrine only the difference was in matters of Inconformity Pag. 78. To that passage in Montagues Appeal Pag. 28. Just your Puritan Doctrine He Answers A Puritan Doctrine is a strange thing because it hath been confessed on both sides that protestants and and puritans have held the same Doctrines without variance What is your end in this but to make Divisions where there were none Bishop Hall's Apol. against the Brownists Edit 1610. Sect. 56. pag. 138. So hath their i. e. Nonconformists Moderation opposed some Appendancies that they have both acknowledged and defended the substance with equal vehemence to your opposition Hooker 's Eccles Polity L. 3. Sect. 1. With Rome we do not communicate concerning sundry her gross and grievous abominations yet touching those main parts of Christian Truths wherein they constantly still persist we gladly acknowledge them to be of the Family of Jesus Christ and our hearty prayer to Almighty God is that being conjoyned so far forth with them they may at length if it be his Will so yield and reform themselves that no distraction remain in any thing but that we may all with one heart and voice glorifie God the Father of our Lord Jesus Christ whose Church we are Mr. Hierons Sermons pag. 500. God be praised the Foundation of Religion is on both sides held and taught sincerely Mr. Sprints Cassand Anglicanum Epist to the Reader In the Foundation we all agree Time and Day will try the Hay and Stubble from the Gold and Silver 1 Cor. 3.11,12 c. Mr. Vertues Plea for Peace pag. 44. The differences among us are only in superstructures and less principal Truths whilest in the Main and Fundamental points of our Religion we have God be thanked a firm Concord as may appear by the Harmony of Confessions Doctor Featly his Roma ruens pag. 22. Differences among us in Matters of Faith necessary to Salvation there are not our Controversies are de Fimbriis non de Textu of the Lace and Fringe of Ceremonies Mr. Pygots Sermon 2 Sam. 2.26 pag. 46. When the Gospel of Truth hath been preached amongst us now upwards Fourscore years do we stick at Pilates Question What is Truth John. 18.38 Beloved for the substance of our Religion I say with St. Paul If an Angel from Heaven shall preach any other Gospel or discover any other Fundamental Truths to us then what we have received let him be accursed And if this unhappy difference be about Circumstances and Ceremonies God grant that whilst we are so earnest in contention about niceties and shadows we do not lose the Substance Glanvel 's Cath. Charity pag. 2. It 's very strange that Christians should be so at odds whose Religion is Peace and Love and the reasons of whose Differences are so small in proportion to the degree of their Animosities Our God is one and we have the one common Saviour we profess one Gospel and believe the same Creeds we have the same Sacraments and the same Fundamental Ordinances and since we are agreed in these what is there left that is worth the heat of a Dispute Dr. Stillingfleet Dean of St. Pauls Epist Dedic before the Mischief of Separation That there is an Agreement in Doctrine and the substantial parts of Worship is acknowledged in our Case And pag. 13. The people apprehend the differences to be much greater than the Teachers will allow when they are put to declare their Minds and our common Enemies take as much advantages from our differences as if they were really far greater than they are Conformists Plea for the Non conformists Part 3. pag. 75. Indeed the Separation with which the Nonconformists are charged is not as Separation from a Church but as Separation in a Church fundamentally and essentially the same but differing in Modes and Accidents which must needs be the lowest kind
of difference For the Conformists and Non-conformists are all one in Christ agreeing in all the parts of Christian Catholick Communion with us Mr. Kidder 's Serm. on 1 Pet. 3.11 The things in which we all agree these things are many and of great weight what we differ about bears no proportion to those things which we are agreed in Mr. Hancock 's Sermon on Luk. 19.42 pag. 24 25. The Mortification of our Lust and Passion living a life of Spiritual Purity and Devotion Self-denial and Meekness Justice and Charity Peaceableness and Patience Sobriety and Chastity and a trusting in the Merits of Christ for pardon of our Sins and acceptance of our imperfect Righteousness these are the substantials of our Religion about which all wise and good men are Agreed however we differ about other Matters Difference of Case between Separation of Protestants from Rome and the Separation of Dissenters pag. 69. As for the Dissenters methinks it should not be hard to disswade the most of them from breaking the Communion of the Church any longer with which they agree in the Substance of Faith and Worship Mr. Wake 's Sermon on Rom. 15.5,6,7 pag. 16 17. Our differences do not at all concern the Foundations either of Faith or Worship and are therefore such in which good men if they be otherwise diligent and sincere in their enquiry may differ without any prejudice to themselves or any just reflection upon the truth of their common profession To conclude this Head. Bish Reynold's Br. Reconcil p. 7. Why should not the many Truths wherein we agree teach us to join in Love which is a Christian Duty rather than the few opinions in which we dis-agree cause breach in affection which at best is but an human Infirmity That the Creed contains all Truths necessary to Salvation IN the Common Prayer at the Visitation of the Sick the Minister by the Churches order saith thus to the Sick I shall rehearse to you the Articles of our Christian Faith that you may know whether you do beleive as a Christian man should or no. And so Bishop Tailor on the Credenda in the Holy Catholick Church The Creed which whosoever beleives is a Catholick and a Christian but he that beleiveth it not is neither In Baptism according to the Church of England The question put to the person to be baptized dost thou beleive in God the Father and so to the end of the Creed And will thou be Baptized into this Faith And in the Church Catechism That in our Vow at Baptism we promised to believe all the Articles of the Christian Faith And in the beginning of the Reformation it was agreed upon that the Bishops and Preachers ought to instruct the people according to the Scripture the Three Creeds and the four first General Councels The Fathers are cited by the Reverend Bishops in testimony that the Creed contains all Truths necessary to Salvation as by Arch-Bishop Laud against Fisher Bishop Taylors Ductor Dub. and Bishop Bramhal especially Tertullian Clemens Romanus Ambrose Augustine c. who made the Creed to be the only standing immoveable and irreformable Rule of Faith the sum of the whole Catholick Faith the Key of the Christian Faith the rule and square of the Apostical Sermons i. e. after the making of it wherein the Apostles have collected into one breviary all the points of the Catholick Faith which are diffused throughout all the Scriptures The Creed is one perfect collection and sum plain short and full that the plainness might help the weakness of the Hearers the shortness their Memory the Fulness their Instruction The General Councel of Ephesus did forbid all men to exact any more of a Christian at his Baptismal profession and again the same Councel That it should be lawful for no man to publish or compose another Faith or Creed then that which was defined by the Nicene Councel and that whosoever should dare to compose or offer any such to any persons willing to be converted from Paganism Judaism or Heresie if they should be Bishops or Clergy-men should be deposed if Lay-men Anathematised i. e. Accursed with Excommunication It was the Universal practice of the Primitive Church Credisne at Baptism On Palm-Sunday the Christian converts from Heathenism as yet under Catechizing petitioned for Baptism and from that day forward had some assigned to expound the Creed unto them whereof they were to make solemn profession at Baptism All the Divines of the Reformed Church confessedly and generally own this Truth that the Creed contains all Truths necessary to Salvation Bishop Halls Works p. 637. 'T is not Cassander's Speech only but every wise and honest man's the Creed is the common cognizance of our Faith surely saith he Theodoret when he would allay the bitter contentions of those antient Christians of Antioch writes thus both parts made one and the same confession of their Faith for both maintained the Creed of the Nicene Councel and blames the Romanists that the confession of the same Creed is not sufficient with them for peace Item Resolution of Practical Cases of Conscience Case 5. Dec. 3 d. If there were not some special Truths the belief whereof makes and distinguishes a Christian the authors of the Creed Apostolick besides the other symbols received anciently in the Church were much deceived in their aim Doctor Potters Answer to Charity Mistaken p. 221. How can it be necessary for any Christian to have more in his Creed than the Apostles had in the Church of their time may the Church of after ages make the way to Heaven narrower than our Saviour left it c. The Apostles profess they revealed to the Church the whole Councel of God keeping back nothing needful for our Salvation What Tyranny then is it to impose any new matters on the Faith of Christians especially as the late Popes have done under that high commanding Form Qui non crediderit aut feâ—…rit damnabitur Bishop Tailor Coll. of Discourses p. 524. It is a strange Boldness in the Church of Rome first to add Twelve new Articles to the Apostles Creed and then to add the appendix of Athanasius this is the Catholick Faith without which no man can be saved For I demand can any man say and justifie that the Apostles did deny Communion to any man that believed the Apostles Creed and lived a good Life Let them remember Pope Pelagius who when the Bishops of Istria deserted his Communion in causa trium Capitulorum he gave them an account of his Faith by recitation of the Creed and by attesting the Four General Councels and is confident upon this that de fidei firmitate nulla poterit esse questio vel suspicio generari Bishop Usher In those Propositions which without all controversie are universally received in the whole Christian World i. e. Articles of the Creed so much Truth is contained as being joyned with an holy obedience may be sufficient to bring a man unto Everlasting Salvation and
that as many as walk according to this Rule peace shall be upon them Upon which saith Doctor Chillingworth this is a great and as good a Truth and as necessary for these miserable Times as can be uttered Hookers Eccles Polit. p. 266. We have received from the Apostles of our Lord Jesus Christ that brief confession of Faith which hath been always a badge of the Church a mark whereby to discern Christian men from Infidels and Jews Dr. Hammond of Schism p. 58. Calls the Creed the Apostolick badge or mark A tessera or token of the Apostles having planted the Faith in any Church the known summary of that beleif which had been received from the Apostles p. 211. It cannot be affirmed of all the Articles of the Creed that they are thus absolutely necessary i. e. that no man can be imagined to Reform his Life so as to be acceptable to God but he to whom every one of those Articles has been intelligibly revealed for as to many plain yet pious Christians it s not certain that can be affirmed Bishop Tailor Coll of disc p. 536. The Religion of Jesus Christ is the Form of sound Doctrine set down in Scripture separated as to the Question of necessary or not necessary by the symbol of the Apostles Item p. 407. Now if more were necessary than the Articles of the Creed I demand why was it made the characteristick note of a Christian from an Heretick Jew or an Infidel or to what purpose was it composed or if this were intended as sufficient did the Apostles or those Churches which they founded know any thing else to be necessary Bishop Sparrows Rationale upon the Common Prayer p. 50. In the time of the stay at Jerusalem they agreed upon this Creed as a Rule of Faith according to the Analogy of which they and all others should teach and as a word of distinction by which they should know Friend from Foes for as the Gileadits by the word Shibboleth Judges 12.6 c. So the Apostles and the Church should know who were right believers who false by this word of Faith for all that walked according to this Rule and Professed this Faith she acknowledged for hers and gave them her peace but all others that went contrary to this Rule and Word she accounted enemies Tertull. de praescriptione and lead by false Spirits as 1 John 4.6 Item a Christian evidences to the Church his sound beleif by expresly repeating the Creed and every particular thereof which is and always hath been accounted the mark and character whereby to distinguish a true beleiver from an Heretick or Infidel Judge Hales discourse of Religion p. 4. The Credenda or things to be known or beleived are but few and intelligible briefly delivered in that summary of Christian Religion usually called the Apostles Creed and in brief the Baptismal Covenant as it is contained in the Liturgy and Explanation thereof in the Church Catechism i. e. by the Covenant Mercies and Covenant-duties together with the precepts of the Decalogue contain in effect the summary or brief Epitome of our Christian duty Cars peaceable Moder p. 43. The Creed is a short Abridgment and Epitome of the Apostles Doctrine which they received from Christ our Saviour and delivered to us in the New Testament the Rule of our Faith Touch-stone of Truth the pith and substance of our Christian Religion the very badge and cognizance of a Christian whereby he is not only known from Pagans but also distinguished from Hereticks Bishop Pearson The Creed without controversie is a brief comprehension of the objects of our Christian Faith and is generally taken to contain all things necessary to be beleived in praef to his Exposition on the Apostles Creed Glanvell's Catholick Charity p. 30. The Fundamentals of belief are few and plain for certainly the Divine goodness would not lay our Eternal interest in difficulties and multitudes things hard to be understood and retain'd Item Agreement of Reason and Religion pag. 5. In the Creed are all the Fundamentals of Religion and though our Church require our Assent Ministers he means to more propositions yet those are only Articles of Communion not Doctrines absolutely necessary to Salvation And if we go beyond the Creed for Essentials of Faith who can tell where we shall stop Doctor Tillotson I doubt not but that the belief of the Ancient Creed provided we entertain nothing that is destructive of it together with a good Life will certainly save a Man. True state of the Primitive Church Part First That which we commonly call the Apostles Creed if it were not composed by them yet certainly by Primitive and Apostolick men and proposed as the sum of Christian Faith the sum total necessary to Salvation It cannot be supposed that they left out any thing which they thought necessary to Salvation they might as well have omitted half or all Dr. Steward 's Englands Case pag. 20. In our Reformation we still adhering unto the Three Creeds which are the Faith of the Church Catholick Mr. Hancock 's Sermon on Luk. 19.42 pag. 26. To the Honour of the Church of England let it be said whatsoever is imposed on us as necessary to the Salvation of all men is contained in the Apostles Creed This is the Faith of the first and best times of Christianity the Faith into which we are Baptized and the Belief of this Creed hath a direct influence on our Christian practice which is the great business of Religion Bishop Sanderson in his nine Cases of Conscience pag 8. Whosoever well considers may rest satisfied in his judgment and conscience that the Faith professed and taught in the Church of England is a plain and safe way to lead a Christian Believer to Eternal Salvation if he withal lead his life and conversation answerable thereunto Dr. Barrow 's Discourse of the Vnity of the Church annexed to his Treatise against the Popes Supremacy In regard to this Union of Faith among Christians the Body of Christians adhering to it was called the Catholick Church from which all those were esteemed Ipso facto to be cut off and separated who in any point deserted that Faith pag. 9. Conformists not forward in Censuring any as guilty of Heretical and Damnable Errors HOmily of Contention First Part. May help with other Citations to explain the Hereticalness of an Error He that is faulty let him rather amend than defend that which he hath spoken a miss least he fall by contention from a foolish Error into an obstinate Heresie Bishop Jewel's Def. of Apol. pag. 46. For just proof of Heresie three things necessarily be required 1. That it be an Error 2. That it be an Error against the Truth of Gods Word for otherwise every Error maketh not an Heresie 3. That it be stoutly and wilfully maintained otherwise an Error in Gods Truth without wilful maintainance is not an Heresie St. Augustine saith Errare possum Hereticus esse non possum Item p. 67.
whole Duty of Man If one that holds all necessary Christian Truths happen yet to be in some Error we are not for this to despise his Person or forsake his Communion Bishop Reynold 's Brotherly Agreement In the case of unavoidable Differences amongst good Men there ought to be mutual Charity c. not to judge despise reject insult over one another not to deal with the weaker as Aliens but as Brethren not to proceed presently unto Separation Rejection Anathematization but to restore those that are overtaken with an Error in the spirit of Meekness Dr. Alestry Serm. 9. pag. 170. Censuring the abuse of Excommunication If they be not so happy as to be Orthodox sending them down to Hell directly Dr. Barrow In his Vnity of the Church Speaking of the Roman Churches If Churches do maintain impious Errors if they do prescribe naughty practices if they do reject communion and peace upon reasonable Tearms if they vent unjust and uncharitable censures c. If they damn and persecute all that refuse to be their Subjects in such cases we may Reject such Churches as Heretical or Schismatical or wickedly uncharitable and unjust in their proceedings Dr. More in his Pref. to the Mistery of Godliness pag. 19. The Object of Church discipline ought to contain nothing but the indisputable Truths of our Religion namely the generally acknowledged Articles of the Christian Faith and plain indispensable Duties of Life for these are such as deserve to be held up with all possible care and strictness Other things so gently recommended that no conscientious man may be pinched by them Dr. Stillingfleet 's Preface to Irenicum What possible Reason can be assigned why such things should not be sufficient for communion with a Church which are sufficient for Eternal Salvatition And certainly those things are sufficient for that which are laid down as necessary Duty 's of Christianity by our Lord and Saviour in his Word Dr. Cave 's Gospel preached to the Romans Serm. 4. pag. 89. God be thanked such is the present Moderation of our Churches Ecclesiastical constitutions our penalties are not for Destruction but for correction and amendment we punish none for their bare opinions and readily embrace every Returning Penitent Item pag. 87. We must above all things put on Charity and when we come to reprove rebuke and to inflict Spiritual Censures and Punishments we must distinguish as tenderly as we can between the wilful and the weak the obstinate and the Ignorant the obstinate we must endeavour to save with Fear plucking them out of the Fire with them we must be more sharp and severe in our Admonitions and Threatnings But on the weak we must have Compassion who may be supposed to Err through simplicity or the fervors of Devotion and ought to be treated with a fatherly Tenderness for to be restored if possible conformable unto the Doctrine of St. Paul to Timothy with the Spirit of meekness Stop to the Course of Separation The just Reasons of Excommunication are the same all over the World which is obstinate persisting in great Transgressions of the general Precepts of the Gospel At the end of the Book Vnion of the Catholick Church pag. 10. Every difference in Judgment when no violence is offered to the Catholick Faith and Unity must not break this Communion according to that profession of St. Cyprian judging no man nor excluding him from the Right of Communion if he think otherwise where the dispute was thought of no mean concernment Which St. Augustine often alledgeth against the Donatists and condemns Victor pag. 11 th who was hastening to Excommunicate the Asian Churches for their difference in Celebration of Easter True State of the Primitive Church Be charitable to the weak proceed not so severely against them in your Courts of Judicature but Remember what St. Paul says Col. 2. in respect of Ceremonies Let no man judge you c. Will you in respect of such shadows judge Excommunicate Sentence to Everlasting Flames the Soul that holds of the Body of Christ believes all his Holy Gospel accords with you in one Faith one Baptisme c. Will you condemn such an one to Eternal Death God Forbid Conformists Plea for the Nonconformists Part 4. pag. 101. We can represent and inveigh against Schism as the sin against the Holy Ghost A Sin unto Death indeed in some sence because it is so contrary to Charity and Peace and destructive of the Life of Saints which doth much consist in their Communion But were we impartial we should as warmly admonish our own hearts to take heed of Schismatical Passions and excommunicate them from within us as admonish and cast out others that differ from us Idem pag. 20. We are forward to blame the more rigid sort of Separatists for not coming to our Worship and why are we so rigid as to forbear all Christian Communion with them as if Christianity were all lost among them I do declare that I hold Mental Communion with all the Holy Brethren and am prepared for Local and External Communion with them in all Christian Duties and Ordinances Dr. Hammond 's Annotations on the New Testament Rom. 14.17,18 Christianity consists not in such External Matters as Meats but in the practice of Christian Vertues such are Mercifulness and Peaceableness c. not dividing and hating and Excommunicating one another and 14. chap. ver 13. And therefore let this Fault be mended do not any longer Censure and seperate from one anothers Communion for such things as these Doctor Hammond of Schism p. 16. Because the Governours being men may possibly Err and consequently censure and Excommunicate the innocent its possible the person excluded may be innocent he that is Excommunicate unjustly cannot be rendred criminous by that misfortune p. 17. he cites Photius Patriarch of Constantinople the Excommunication of the Jewish Sanhedrim sent out against Christs Disciples brought them so much nearer to their Lord and Master and Alien'd the Jews themselves removed them so much the farther from the Kingdom of Heaven and so doth all unjust Excommunication unite us to the Apostles by this Conformity with and participation of their sufferings Bishop Jewels defence of the Apol. p. 583. Brings in St. Augustine saying Quid obest homini What is a man the worse if the ignorance of a man strike him out of the Book of the Church if ill conscience strike him not out of the Book of Life In this case St. Augustine saith it cometh sometime to pass Vt plurimae sint foris oves intus Lupi That there be many Sheep without the Church and many Wolves within And in your own Law Mr Harding it is written thus Qui illicite alium Excom c. He that unlawfully Excommunicates another condemneth himself and not another That our Love must be Catholick HOmily of Christian Love and Charity p. 36. Charity is to love every man good and evil friend and foe and whatsoever Cause be given to the Contrary yet
nevertheless to bear good will and heart to every man to use our-selves well unto them as well in Words and countenances as in all other Acts and deeds for so Christ himself taught and so also he performed indeed and for as much as the Pharisees with their false glosses had Corrupted this love of our neighbour teaching that this love and Charity pertained only unto a mans friends Christ gave this Godly law of Charity a true and clear interpretation that we ought to love every man both friend and foe adding thereto the Commodity to be the Children of our heavenly Father and this we shall be sure of saith Christ if we love every man without exception Conformists Plea for Nonconformists Part 4. pag. 106. The salutations of the Holy Apostles expressed their largeness and their Catholick love to the Corinthians among whom were great divisions to the Galatians and Colossians among whom were some very Erroneous so did their Benedictions peace be to Brethren and Love c. And Grace be with all them that love our Lord Jesus in sincerity Eph. 6.23 and verse 2. Bishop Davenants Letter to Duraeus Whether we will or no it s necessary that we all own Christ as our elder Brother and joyn in strict and Brotherly Communion with all that are his Brethren Moreover all must confesse true and genuine Charity is as necessary to the Salvation of all the Members of the Christan Churches as the true and entire profession of Saving faith Christ having made this love the Cognizance Whereby to discriminate his disciples and those who falsely professe his name he puts this question Whether it be safe Pious or suitable to the duty of Christian Churches not to stretch forth the right hand of Brotherly affection to those Churches which though they differ and in some lesser matters err may notwithstanding be Christs Martyrs and our holy Brethren Mr. Thomas Pierce on St. John the 13.35 Our love must be so extensive that it must reach even to all not only to our fellow-disciples but to all men living upon earth it must reach even to our enemies not onely to those without the pale of the Church who do us little or no hurt even Jews Turks Infidels and Hereticks for whom we pray once in a year in our English Liturgy but to our Crualler enemies within the Church P. 414. item 282. Whom our Lord hath enjoyned us not onely to forgive but pray for to love their souls to pray for their repentance and desire they may be sharers of immortality and blisse of which we shall not have the lesse but rather the more for having sharers and tells us on St. John 13.35 By this shall all men know that ye are my disciples c Love to Christians as Christians is as the badge and Cognizance the testimony and proof of our real discipleship under Christ and the firmest bond to hold us together in peace and love not so much that we are of one Countrey but that we are of one Christ or to expresse it with St. Paul that we have but One Faith One Baptism Doct. Hammonds Pract. Catechism under meekness to continue constant to the doctrine of the Catholick Church and maintain the inward Communion that of Charity with all the true Church of God wheresoever they are and with particular Churches so far as to embrace them with the armes of Christian Charity to joyn even with the erroneous Churches so far as they are not erroneous Separating onely from their Corruptions Idem on first Epist of St. John 3.14 We know that we are regenerate Christians by our Chariry to other men which he that hath not is clearly an unregenerate unchristian person Idem the first Epist St. John 4.7 And evidence of our being from God is Charity to our fellow Christians for that is most strictly commanded and exemplified to us from God and no practice renders us so like to Gods example and so concordant to his precepts as the sincere exercise of this duty Dr. Barrow ' s. Vnity of the Church annexed to his Treatise against the Popes Supremacy P. 36. The genuine meaning of that article Catholick Church may reasonably be deemed this that we professe our adhering to the body of Christians which diffused over the World doth retain the faith taught the Discipline settled the practises appointed by our Lord and Saviour and his Apostles that we maintain general Charity towards all good Christians that we are ready to entertain Communion in holy offices with all such Item on Rom. 12.18 pag. 230 231. Serm. 3. pursue peace with all without any exception with men of all Nations Jewes and Greeks and Barbarians of all Sects and Religions persecuteing Jews and Idolatrous Heathens as at that time men of all judgments and perswasions Neither is there any evading our obligation to this duty by pretending of others that they entertain opinions irreconcileably contrary to ours that they adhere to Sects and Parties which we dislike and disavow that they are not so vertuous so Religious so Holy as they should be or at least not in such a mannner as we would have them Bishop Saundersons Sermon 3. Ad Aulam sect 39. Here is that evil partiality we are to take heed of when we restrain the Brotherhood or Neighbour to some one party or society in the Church such as we think good of and exclude the rest as if they had no part or fellowship in this Brotherhood nor consequently any right to that special affection where with we are to love the Brethren which partiailty hath indeed been the very bane of the Churches unity and peace and the chief Cause both of the beginning and of the Continuance of most of the Schisms under which Christendom hath groaned from time to time Englands Black Tribunal p. 222. As I am a Member of this Church so I am a Member of the Holy Catholick Church as I hold Communion with so I love and honour all Christians in the World that love the same Lord Jesus in sincerity and call on his name agreeing with those Truths that are absolutely necessary and clearly demonstrated in the Word of God though in charity dissenting from some others that are not necessary Dr. Hewyt's Speech at the Scaffold Dr Alestrey's Sermon p. 168. Our Saviours addition Matth. 5.44 saith that we must love our Enemies The Christians hath no Canaanites as Deut. 7. but the most prostigate Adversaries of his Religion he must love and pray for them although they persecute him which makes appear it doth at least include enemies of Religion for persecutions seldom were upon any other ground And Christ hath proved that the Samaritan he whom the Disciples would consume that Schismatick and rejector of Christ is yet our Neighbour Luke 10. and therefore him also we must love and pray for Item p. 322. Serm. 18. There is no sort of men nor any man whom it is lawful for a Christian not to love and all the
Vnreasonableness of Separation pag. 9. In the Preface If any Temper can be found out as to the manner of Subscription that may give ease to the scruples of our brethren and secure the peace of the Church and this I suppose may be done by an absolute subscription to all those Articles which concern the Doctrine of the true Christian Faith and the use of the Sacraments even so Bishop Bramhall required of the Clergy in Ireland and a solemn Promise under their hands or Subscription of peaceable submission as to the rest so as not to oppose or contradict them either in Preaching or Writing upon the same penalty as if they had not subscribed to the 36. I shall mention two or three of those Testimonies referred to in the Preface about Ordination Dr. Chillingsworths Religion of Protestants c. Epist 1. ch 6. Sect. 8. by way of Question whether any one kind of the external Forms of Church Government i. e. by Bishops or Presbyters be so necessary to the being of a Church but that they may be divers in divers places and that a good and peaceable Christian may and ought to submit himself to the Government of the place where he lives whosoever he be Which Question we are told in Iren. part 2. ch 8. p. 394. according to the tenour of the rest to which it is joyned must as to the former part be resolved in the Negative no one Form of Church Government so necessary but they may be divers in divers places and as to the latter in the Affirmative i. e. That a peaceable Christian ought to submit himself to the Government which he lives under Judge Hale's discourse of Religion p. 11. That the Episcopal form of Government constituted in England is a most excellent Form of Ecclesiastical Government and exceeds all others may easily be evinced and that it is the best adapted to the Civil Government in this Kingdom is visible to any intelligent person And yet I do not think that the Essence of Christian Religion consists in this or any other particular Form of Government Though the wise and sober sort of Conformists know and profess this that a man may be a good and excellent Christian under this Episcopal or any other Form of Church Government c. Bishop Carletons Consensus Eccles Cathol contra Trident praelectionibus c. 11. de Ecclesia p. 289. cited out of Conf. Plea for the Non-Corformist part 3. p. 36. It is the custom of the Catholick Church ut Episcopi legitime ordinent sed si quis a Presbytero Ordinatus fuerit ordinatio illa etiam vera est ex ejusdem Ecclesiae Catholicae judicio Idem p. 283. Ordination is not to be repeated although it be disorderly and out of course any more than Baptism in the Catholick Church But further even they who have the internal call consisting of good Learning Knowledge in the Scripture and are of a good exemplary Conversation and moved by the Spirit are not to be reckoned as Laymen but next to Presbyters or Ministers according to the declared judgment of great and eminent Protestants as Conf. Plea for Non-Corformist part 3. p. 37. Arch-Bishop Abbot added this observation to the 9 Section of the 2d ch de Circumcisione Baptismo Quaestiones sex discussae per Georgium Abbatium p. 109. Martin Bucer saith in Epist ad Eph. c. 4. That some of the Lay-men were admitted to read and interpret the Holy Scriptures in the Primitive and purer Church which they sometimes did perform in the presence of the Bishops and nameth Origen and others And saith he if any man add what the truly learned Hieron Zanchius speaks indefinitely When from the practice of the purer Church they who were not in Holy Orders did Preach the Gospel We answer there is a difference to be made between the simple Layman or the common sort to whom power is given in the Roman Church to Baptize and them who are instar Ministrorum Evangelii and who not only excel the common sort of men for their Learning in holy things but are or were called by the special publick and common Decree of the Bishop and them set over the Congregation publickly to interpret Scripture And these and not others the words of Bucer do note or point at c. Istos ego non audeo ad ordinariorum et vulgarium Laicorum conditiones revocare cum ad Presbyteros tam prope accedant I dare not bring down these to the condition of ordinary and vulgar Laymen that come so near to Presbyters or Ministers saith the Learned Abbot of this sort And whether Tertullian speak of such as these that were permitted to Baptize I leave to the Judgment of the Learned Bishop Jewels Serm. on 1 Cor. 4.1,2 fol. 223. In these our days the Ministers of God and Preachers of his Gospel are evil spoken of among all men some say they are unlearned they are Craftsmen Some say they preach they cannot tell what Let us examine and try their Doctrine with the touchstone of Gods Word and then be you Judges if you see that we teach you nothing but the mysteries of God that we disclose to you the will of God esteem us to be the Servants of God the Ministers of Christ c. This is but a taste of what is referred to in Iren. part 2. ch 8. and in Conf. Plea for Non-Conf part 3. Hearty desires and Prayers for Love and Peace BIshop Davenant 's Letter to Duraeus That which all pious persons are with fervent supplications to desire they ought as earnestly to endeavour after Now who doth not dayly solicit God for the peaceable State of the Church who doth not pray that all those things which vex disturb or any way hinder the Edification of the Church should be removed this was the wish of the Royal Psalmist and ought to be the desire of Princes Doctors and all Christians and surely what they sincerely should desire they should as sincerely endeavour after Bishop Hall 's Works pag. 426. Yea let me beg peace as for Life by your filial piety to the Church of God by your love of Gods Truth by the Graces of that one blessed Spirit whereby we are all informed and quickned by the precious Blood of the Son of God shed for our Redemption be enclined to peace and Love and though our brains be different let our hearts be one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon the Treaty at Uxbridge Ejac. 1. Oh thou that art the God of reason and of peace c. Soften our hearts by the bloud of our Redeemer and perswade us to accept of peace with thy self and both procure and preserve peace among our selves as Men and Christians Condemn us not to our passions Clear up our understandings to see thy Truth and encline all our hearts to hold the unity of the Spirit in the bond of peace Give us that Charity which should be among our selves and bestow upon us that peace which onely Christ our great peace-maker can merit Bishop Salisburies Exhortation to Peace and Vnion p. 34. Let us all resolve to spend some portion of our tlme at least an hour every Week in earnest prayers to him for the peace of his Jerusalem among us and for continuing our Religion still with us It is his cause and we ought chiefly to offer it up to him for his protection and defence and if our sins do not defeat our prayers we may hope that a considerable number of such Intercessions will procure great blessings to us especially we having the assistance of those who have taken Sanctuary among us Mr. Pygots Abners Plea for Accommodation p. 15. Never leave wrestling with the God of peace by uncessant and earnest prayers till he be entreated for the land to settle peace amongst us that the Lyon and the Lamb might lye down together Causes of decay of Christian Piety p. 419. Oh that we might see our impertinent strifes superseded and all moulded into the one Noble emulation who shall fastest unravel his own mischief and promote that peace he hath hitherto disturbed This indeed were worthy to be the united design of all Learned men and were it once so who knows how prosperous it might be Item p. 227. Who knows what a powerful exorcism the United Intercessions of the Christian World might have been had we jointly deprecated our quarrels God might have found a way to have composed them tho we could not Forms of Prayer upon the Fast Day 22 d. Dec. 1680. In the prayer for Union amongst our Selves Blessed Jesu aur Saviour and our Peace Look down in much Pity and Compassion upon this distressed Church and Nation whose bleeding wounds occasioned by the lamentable divisions that are among us cry aloud for thy speedy help and saving relief stir up we beseech thee every Soul of us carefully as becomes sincere Christians to root out of our hearts all Pride and vain Glory all wrath and bitterness all unjust prejudice and causeless jealousie all Hatred and Malice and desire of Revenge and whatsoever it is that may any way exasperate our minds or hinder us from discerning the things that belong unto our peace That as there is but one body and one Spirit and one Hope of our Calling one Lord one Faith c. So we may henceforth be all of one heart and of one Soul closely united in one Holy bond of Truth and Peace of Faith and Charity and so far as it is possible and an Vnion is attainable with one mind and one mouth glorifie God. Licensed according to Order FINIS A Table of the several Heads ACknowledged by Conformists that there are Good and Worthy Men amongst the Dissenters Salvation for such as are faithful in the common duties of Christianity That Protestants are agreed in the main The Creed contains all Truths necessary to Salvation Conformists not forward in censuring men as guilty of Heretical and damnable Errors None to be shut out of the Church and denied Communion for lesser sins or Errors That our Love must be Catholick An Agreement of all Christians in one Perswasion not to be expected Mutual Favour and Forbearance to be practised in our diversity of Judgments Force and capital Severities censured in matters of Religion Of Confessions of Faith and their Articles c.
onely on the worst of men When the Publick is secured yet there is great scope for his Compassion and consequently it is the Duty of a good Magistrate to drive as the Cattel can go pag. 211 212. Not to resort to such severities as are abhorred by all English-men pag. 113. Mr. Dodwel 's two Letters to Mr. Baxter pag. 216. You mean that all truly Pious and Conscientious persons ought to be treated with Candor and Respect before severe means be used or that the use of severe means is utterly to be forborn as far as may be that is as far as such forbearance may be reconcileable with the publick Interest which is to be preferred before the private of any person whatsoever I could for my part heartily wish it were so too Kidder 's Serm. 1 Pet. 3.11 pag. 22. We Quarrel first then we hate and when we are strong enough we persecute each other Vnion of the Catholick Church pag. 50. Men may make a noise with the Odious Names of Persecutions yet our Adversaries of both the Extreams have little reason to object that of which they themselves stand so deeply chargeable when in their power Principles and Practices of Moderation c. These persons the Moderate Divines of the Church of England are desirous that Mercy and Indulgence should be shown towards those whose Consciences will not permit them to comply with their Governours in some things disputable judging it a piece too near of kin to that of the cruel Procrustres ever to endeavour to force others to be just of their pitch and size in Opinions and to approve of their Sentiments Mr. Smythies Spirit of Meekness pag. 68. As the Galathians were overtaken in a fault Galat. 6.1 So we must account them likewise who have dissented from us Men that are guilty of Errours of practice they are wilful for they know they are wrong and yet they are to be treated with a Spirit of Meekness that they may be made sensible of their wickedness that they may be reclaimed without punishment by the Execution of Laws if it may be effected Much more then are others to be dealt tenderly with in their Errors of Judgment through weakness and inability of Mind for which they are to be pitied Conformists Plea for the Nonconformists Part 4. pag. 28. Whether men shall forfeit their Goods and Liberties for a Dissent in Religion by any Gospel-Rule or Rules of Christian Equity is a great Question and the Negative past doubt as yet Idem Part 3. pag. 5. The men speaking of Dissenters are given to pray hear Sermons sing Psalms and other pious Exercises and live if not better yet no worse than many that go to Church People think and say surely it is hard to drive honest Mens Cattle seize their goods break open houses for doing well Argument for Toleration and Indulgence in Difference of Opinion Printed 1681 pag. 3. Instead of bearing and Indulging to compel a person to serve the Deity in a way against the light and apprehensions he hath is the greatest Tyranny that can be for it is to compel him to the doing of a thing which on pain of Damnation he holds himself obliged not to do Item pag. 5 6. To be rigid and severe to others in matters of Opinion is not to comport with the Golden Rule of all our Actions prescribed by our Blessed Saviour which is to do as we would be done unto Wouldst thou be compelled thy self to anothers opinion that dost compel others Arguments and Reasons and not Capiasses and Imprisonments Fire and Faggot are proper means to effect it Thus the Ancient Fathers in all their Apologies to the Heathen in defence of themselves and the Christian Religion ever pleaded Mr. Kettlewel 's Measure of Obedience Edit 3. pag. 631. If we are rigorous and severe with our Brethren God will be so with us also and when he comes to judge us we shall find as little allowance at his hands as they have done at ours For he shall have judgment from God without Mercy who to men hath shewed no mercy but if any man hath been merciful to his Brethren God will be much more so to him This will be the best Plea that can be urged to obtain Mercy at Gods Hand Mat. 5.7 Peaceable Sentiments about Confessions and Articles of Faith. BIshop Davenant 's Letter to Duraeus Unless the Forms of Publick Confessions be restrained to necessary and uncontroverted Doctrines this mischief will ensue that many Learned Pious and peaceable Pastors will be excluded and made unserviceable to the Churches where they live that therefore it doth behove the Rulers of the Church as being conscious of their own and of the infirmities of Mankind to be cautious least while they do require a too rigid and exact Confession they seem to weaken that sweetly necessary Communion which should be among themselves King Charles the Seconds Declaration from Breda That none forfeit his Benefice that subscribes all the Articles of Religion which only concern the Confession of the true Christian Faith and the Doctrine of the Sacraments Historia quinque Articularis Part 2. chap. 8. Cited by Dr. Puller 's Moder pag. 127. The Articles of this Protestant Church in the Infancy thereof were drawn up in general Terms foreseeing that Posterity would grow up to fill the same meaning that those Holy Men did prudently discover that difference in Judgments would unavoidably happen in the Church and were loth to unchurch any and drive them off from any Ecclesiastical Communion for petty differences which made them Pen the Articles in comprehensive words to take in all who differing in Branches meet in the Root of the same Religion Out of a Letter of the Bishops of Rochester Oxford and St. Davids to the Duke of Buckingham August 2. 1625. Exemplified in Heylin 's History of Archbishop Laud pag. 131. The Church of England when it was reformed from the Superstitious Opinions broached and maintained by the Church of Rome refused their apparent and Dangerous Errors and would not be too busie with every particular School point The Cause why she held this Moderation was because she could not be able to preserve any Unity amongst Christians if men were forced to subscribe to curious particulars disputed in Schools Some of them Montagues Opinions are such as are fit onely for Schools and to be left at more Liberty for Learn'd Men to abound in their own Sence c. Bishop Tailor 's Ductor Dubitant L. 3. chap. 4. R. 28. Sect. 8. No particular Church ought with rigour to require subscription to Articles which are not evidently true and necessary to be professed because in the Division of Hearts that is in the World it is certain that some good men may dissent and then either they shall be afflicted or tempted to Hypocrisie either of which if Ecclesiastical Laws be guilty they are not for Edification they are neither Just nor Pious and therefore oblige not Doctor Stillingfleet 's