them to examine the purity of their Religion by the Apostles trial of it Jam. 1. ult. who thought good to omit the mention of these exercises because of the Pharisees seeking the esteem of holinesse by such performances because of Christians then as now in our Times resting too much on a fansy of their faith performance of such Exercises without works and deeds answerable And therefore the Apostle described pure Religion by such duties of Charity absteining from all spots of the world or works of the Flesh as make better proof of the sincerity of Religion If the making of Fatherlesse and Widdowes the turning men out of their Estates the invading of other mens Rights had by the Apostle been made the trial of pure Religion then might the Contentious of our dayes have pretended to Purity and Religion and have blessed the Lord that they were become rich though with the spoiling of others as they did Zech. 11. 5. but if Charity and denying of worldlinesse and lusts be the marks then let them try whether their way of Religion bring forth such fruits or be in a capacity to do it When the Romanists alledge the many pious and charitable works as building of Churches Colledges Hospitals Schools and the applying maintenance thereunto done by men in their Religion our pretenders to Purity will be ready to say it was the Doctrine of Merit that did it not reflecting upon themselves to consider what kind of Doctrine theirs is which pulls downe the Monuments of Piety and Charity and converts the publique to private use But when we shew that since the Reformation which cast out Popish merit as many good works for the computation has been made done in the like kinde as have been done in any one Age before we shew the fruits of our Religion and challenge theirs which onely can shew for their way and doctrines tend to no other issue a distempered zeal in destroying much of that which before was raised to pious uses and a self-seeking in the enriching themselves by the spoiles Swearing and drunkennesse the usuall and noted spots of the World are as it is fit very much declined in their way of purity but the Pharisee could say more he was no Extortioner no Adulterer and Saint James implied many other spots of the World which pure Religion must keep a man from and S. John 1. Ep. c. 2. 16. reducing the things of the world to three heads makes two of them the lust of the Eye and pride of Life and therefore tells us that Coveting Injustice Sacriledge and the Pride of life that either causes them or is maintained by them are the Exorbitant Iniquities of the world and therefore Spots which by S. James his rule will not consist with pure Religion I have been the longer upon this Argument because there is scarce any other thing by which the Devil hath gained more or the Church lost more than by this pretence of Purity the common plea of all Sects in all Times Now as to their Reply above that they could not have those duties of exercises of hearing praying in publique purely administred satisfaction will be given below when we come to consider of the offence they take at the Liturgy forms of publique Service Rites and Ceremonies used in and about Gods worship in this Church But first of their Exceptions against the Government it selfe for we charge them of separating or withdrawing their Obedience from their lawfull Pastors and Governours Such as Bishops were in this and in all the Catholique Church in all Ages XI Their Plea against the Government of this Chu. They plead it is no lawfull government of the Church but to be cast out as Antichristian This last contentious age has called the office of a Bishop into question and made a vast controversy of it I will not follow it at stretch but onely observe such grounds as Truth and Peace seems mainly to rest on and which every ordinary capacity may understand and receive satisfaction so far as to keep himself in the unity of the Church It is fitting therefore in the first place to remove the prejudice under which the Adversaries usually represent Bishops to vulgar eyes as men swell'd with their titles of Honour large Revenues attendance of Chancellors Commissaries Officials Lording it over the flock not feeding it Why persons Ecclesiasticall should be thought uncapable of the Honour or unfit for the means which the piety of former times has applyed unto them out of a religious respect I know no cause besides the ingratitude and sacrilegious disposition of this latter Age But to wave these Additionals as external to the very office of a Bishop and to passe by Abuses that might be in government through the iniquity of Persons and corrupter Times all which are capable of Reformation by due Authority that which is concerned in this Controversy is the Function and very office of a Bishop By the office be the times what they will he is set in the Church as a chiefe or more generall Pastor within such precincts or compasse commonly called a Diocesse having inspection and superintendency in which stands his Prelacy over particular Pastors and Flocks providing or ordaining such Pastors as need requires and doing all this with the advice and assistance of his Presbyters or some of the inferiour Pastors anciently called Presbyteri civitatis and they nothing without him Such an office will appeare to be conformable as to the perpetuall practise of the Catholick Church so to the Word of God and most agreeable to the reason of Church-government as to the preserving of Unity and keeping out Schisme the main concernments of the Church and therefore they must appeare also highly guilty of Sacriledge and Schisme that not onely deny obedience to the established Authority of this Office but have endeavoured to subvert the very Function it self §. XIII Episcopall Government is by universall Practise of the Chu First the practise of the whole Church in all Ages is against them Into this Island the Christian faith was received if not in the Apostles times as some think yet in the next age at farthest as all do acknowledge and with that faith the government by Bishops was received and ever since continued neither did the Catholique Church ever know any other Government till the last hundred yeares So the force of the Apostles argument 1 Cor. 11. 16. falls upon the Contentious of this Age and explodes their new way of ordaining Pastors and ruling their Churches without Bishops The Churches of God never had any such Custome yea in some Councils they declared against it upon occasion given by the presumption of some Presbyters that took upon them to ordaine as in the Case of Ischyras and some others ordained by one Coluthus who carried himselfe as a Bishop but was found to be none in Athanas Epist. certainly the lawfull Customes of any Nationall Church are by the Apostles reason binding to
A Compendious DISCOURSE UPON THE CASE As it stands between the Church of England and of Rome on the one hand and again between the same Church of England and those Congregations which have divided from it on the other hand TOGETHER WITH The Treatise of the Division of the English Church and the Romish upon the REFORMATION Enlarged with some Explicatory Additionalls By H. F. D.D. LONDON Printed by J. G. for R. Royston at the Anstel in Ivy-lane 1655. To the READER BE pleased to understand that for amending not a few faults escaped in the first Edition of the Treatise touching The Division of the English and Romish Church upon the Reformation the Printer intended a second In order to which the Corrections were sent up to him with some explicatory Additionalls but other more necessary imployments intervening caused him to lay it aside and when I thought he had forgotten it and was willing he should doe so he lets me know he had reprinted some sheets of it I did not like he should after almost two years suppression send it abroad with no more advantage it came therefore into my minde to draw up the Case into a more compendious and methodicall Discourse and to adde the other part of the Case as it stands betweene us and those that have divided from us still making references to the like points and passages as they lye scattered in the Two Treatises before printed This of the Division c. and that other of Certain considerations touching this Church What is here done is intended and accordingly contrived with such brevity and plainnesse as the Cause would well permit for satisfaction of those who not acquainted with large Controversies are ready to receive the instruction given them and being still in the Vnity and Communion of this Chu are willing to continue therein notwithstanding the Temptations on both sides or else following the seduction of the one side or the other Romish or Sectarian in the simplicity of their hearts are not unwilling to return upon discovery of the Error and danger of their Way Which that they may see I pray God in time to open their Eyes ERRATA PAge 15. l. 28. adde former p. 24. l. 11. after serving God adde Rom. 12. 1. p. 28. l. 15. for or Western r. and Western l. 25. after of which tima adde i. e. of the four first generall Councels p. 31. l. 20. for Christ alwayes r. and alwayes p. 45. l. 27. after yet adde they think p. 49. l. 13. for Act r. Article p. 54. l. 6. for of r. or p. 87. ult. for preserving r. preventing p. 111. 16. for understanding r. undervaluing p. 122. l. 25. for know r. knew p. 126. l. 11. for that may r. that they may p. 129. l. 25. for his r. their p. 136. l. 15. for the old Prophet r. old Prophets p. 144. for cares r. jarres A Compendious Discourse upon the case as it stands between the Church of England and of Rome on the one side And again between the same Church of England and those who have divided from it on the other §. I. The Church of England I Need not premise any thing for distinguishing the three Parties concerned in this case They are too much at odds and their differences too many and notorious yet lest there be a mistake in Names because all the Sects in this Nation call themselves Churches and Churches of England therefore by the Church of England is understood the Church of Christ in this Land established upon the Reformation holding out her Doctrine and Government in the 39. Articles her Liturgy and Publick Divine Service in the Book of Common-Prayer and all those are called Sectaries and are proved so to be who of what perswasion soever have departed from or refused to hold communion with this Church upon dislike of Doctrine Government Liturgy Rites and Ceremonies or any of these The Church of England standing thus between the Church of Rome on the one hand and the aforesaid Sects which have divided from it on the other hand is challenged and assaulted by both put now to defend it self against both Which brings to mind the Device of some Romanist who to make himself merry has pictured an English Protestant standing between a Papist and an Independent borrowing Arguments and Reasons from the One to oppose or answer the Other Against the Papists he must plead as do all Sectaries Invisibility of the Church Scripture alone Liberty of private judgment against other Sects he must help himself by urging as do the Papists the visible condition of the Church the Authority of it Catholick Tradition and Practice and the Succession of Bishops and Pastors Well the Romanists may thus seemingly please themselves but indeed This of all other Reformed Churches has been and is by reason of its most regular Reformation their great eye-sore and heart-sorrow And the English Protestant or obedient Son of the Church of England as he is well set between a Papist and Sectarie as between two Extremes so he onely is able to stand against the opposition or pretensions of both for if we examine the false Grounds and deceiving Principles of Both as to this point of the Constitution Government and Communion of the Church we shall clearly see the Truth lyes in the midst between both and the Church of ENGLAND holds and maintains it To give some Instances §. II. First instance in Holy and Catholick I. The Church of Christ according to the Article of our Beliefe is One Holy Catholick The Romanists run away with the name Catholick appropriating it to themselves and every Sect with the title Holy holding themselves the only Congregations of Saints And as the Romanists enforce the name Catholick to the prejudice of the Title Holy admitting no Church to be Catholick that will not defile it self with their errors and corruptions So Sectaries under pretence of advancing Holinesse and purity and of gathering a Holy Church and assembly of known Saints overthrow the Catholick and draw the Church of Christ into a corner confining it to their own Sect or perswasion Now see the Church of England in the midst which by a most regular and warrantable Reformation had respect to both and in relation to the title Holy provided for purity of Doctrine and worship so that there can be no just complaint of Errors retained and for purity of life by coercion of Ecclesiasticall censure so that no scandalous or notorious offender should be suffered So in relation to the title Catholick this Church did retain as for Belief so for practice whatever had that stamp of Consent of all Ages upon it not confining the Church of Christ within the bounds of her perswasion but leaving it stil Catholick and communicable to all such Christian Assemblies as doe not wilfully cut themselves off but are careful so far as they have means to hold the Vnity of faith with the bond of charity which is necessary
Romanists alledging that the present Sects of these dayes may plead against the Church of England from which they have divided what the Church of England can against the Roman for as it was above premised the case betweene English and Romish Church is as between two Nationall Churches having full authority for publick Reformation but the case between the English Church and those that have divided from it is between a Nationall Church and the members of it by which appears they could have no sufficient Authority for publick Reformation without and against the Authority in being to pull down and set up as they have done and it will appear they could have no just Cause for so much as a Separation from the Communion of this Church §. IX Grounds laid for convincing them of Schism Now for making good the charge of Schisme against them we will premise some undeniable Truths which speak the Authority of Church-governours the obedience due thereunto the condition of Schism and the danger and guilt of it I. That the Church of Christ is a Society or Company under a Regiment Discipline Government and the Members constituting that Society are either Persons taught guided governed or Persons teaching guiding governing and this in order to preserve all in Unity and to advance every Member of this visible Society to an effectuall and reall participation of Grace and Union with Christ the Head and therefore and upon no lesse account is obedience due unto them Eph. 4. 11 12 13 16. and Heb. 13. 17. and he that will not hear the Church be as a Heathen and Publican Mat. 16. II. That every Nationall Church has power as to determine in matters of Faith according to Gods word so to determine in things indifferent Rites Ceremonies matters of order as in prudence it sees most fit for the better and more convenient performance of Gods worship or administration of Discipline and Government This is plain by the Apostle 1 Cor. 14. 26 40. The Rule above delivered speaks to this purpose That the Church propounding or determining matters of Faith or of the substance of Worship ought to manifest it out of Gods Word cannot doe it besides the same as the 20 Act of our Church hath it and we may expect such manifestation or proof before we yeild the absolute assent of belief unto any thing so propounded But in the Churches determination of things in themselves indifferent and enjoyning the observation of Rites and Ceremonies it is enough that the particular be not against Gods Word and he that will not yeild obedience to it is bound to shew it plainly contrary to the Word or else stands guilty of disobeying the known precepts of the Word which command obedience to Authority I will not be enough to say The Governours of the Church did not hold to their Rule for this Rite or Ceremony is not to edification is not decent it might be better otherwise For this is to set a mans owne judgement against that of the Church in matters of prudence a spice of that pride and self conceit which is the Mother of all disobedience Schism and though a private judgement might truly say some things might be better done in and about Gods Worship or Service yet unlesse such a one can say as truly those things are unlawfull to be done and that by direct warrant from Gods Word he ought not to disobey III. When the Apostle used an argument from Custome against certaine disorders We have no such Custome nor the Churches of God 1 Cor. 11. 16. he plainly shews what force the Customes of a Church so they be not against Gods Word have to binde the Members of that Church as from Introducing any New Custome without Authority so to observe such Customes as the Church hath and he that will not is reckoned by the Apostle there among the Contentious or disturbers of the peace of the Church for against such he urges that Much more are we to take notice of the strength of Universall Tradition the Custome and Practice of the whole Church in all Ages for of this we shall have occasion below against the Contentious IV. In the same Epistle for it is mainly spent upon this Argument he commends Charity as a Remedy against that Pride which upon conceit of Knowledge or Spiritual gifts cap. 12. pufft them up and made them swell one against another and despise one another the ready way to Division and breaking all asunder This Charity not that which does workes of mercy or relieves the poor as we see by ver. 3. cap. 13. but which bindes together the body of the Church Edifying it selfe in Love as Eph. 4. 16. Charity in opposition to Schism this I say he commends and by severall properties discribes It vanteth not is not puffed up ver. 4. not against Equals much lesse in setting our private judgement against our Governors It thinketh no evill ver. 5. It receives satisfaction easily from Equals interprets their Words and Actions to the best much more the commands and doings of our Governours Charity seeks not her owne endureth all things ver. 5 7. suffers much rather than come to open difference and contention with Equals so will peaceable Charity suffer much ere it come to a division from the Church much lesse will it seek that which is anothers that especially which belongs to the Governours their power meanes preferments Thus Schism takes beginning from Pride and self-conceit goes on by uncharitablenesse to enormous excesse of disobedience and injustice and renders all Knowledge Faith and other good workes for want of this Charity unprofitable nothing worth as the Apostle in that Chapter often tells us V. The Apostle when he set Titus over the Churches of Crete directs him in the use of his power as to this point of dealing with the Contentious Tit. 3. 10 11. A man that is an Heretick reject being self-condemned Every Schismatick is this Heretick for so the word Heresie and Heretick signifies and according to the use of it then implyed one that obstinately stood out against the Church or that lead any Sect after the strictest Sect or Heresie of the Pharisees Act 26. 5. after that which they call Heresie Act. 24. 14. a Factious company divided from the Church so they called or accounted of Christians and Gal. 5. 20. we have it reckoned among the workes of the Flesh Debates Contentions Heresie So here Heretick that leads a Faction a Sect or that wilfully followes or abets it A Man therefore that is a Heretick contentious disobedient to the Order and Authority of the Church reject for he is self-condemned having both passed the Sentence upon himself by professing against or dividing from the Church and also done execution like that of the Churches censure and excommunication upon himselfe by actuall separation or going out of the Church A fearfull condition Now the application of the Premises to the convincing
Act. 5. what a fearfull judgement was shewn upon Ananias and his Wife for withdrawing part of that he had devoted to the use of the Church That they may fear who are so hardy as to commit greater Sacriledge in taking to their private use what others have applied to the service of the Church And shall I speak the Result of my Thoughts secretly enquiring what might be the Cause wherefore it should please God to suffer the Church of Rome to continue in so powerfull condition notwithstanding all the Errors and profanations taught and practised therein I saw reason wherefore God whose way is in the Sanctuary Ps. 77. 13. secret but holy and just should for the sins and carelesnesse of Christians turning his grace into wantonness suffer after 600 yeares knowledge of his Truth many Errors to enter and prevail generally over the Church and make the word of truth more precious to the end that they which were approved might be manifest 1 Cor. 11. And wherefore he should for the divisions and cares of Christians suffer the Vanity of Mahumetan superstition to gain ground upon the Christian Territories to the punishment of many and the trial of those that were constant But that after it pleased him to make the light of the Gospel break out and the truth appear in the Reformation he should suffer the Church of Rome with all her detected Errors which from the Sixt age of Christianity had prevailed still to continue in power and glory as to the greater part of what it possessed besides that generall reason the lives of Protestants too much unanswerable to the Truth and light God had opened unto them I can finde no speciall one unlesse it be the guilt of sacriledge in most protestant Churches tumultuarily reformed casting out Bishops invading their Office and seizing upon the revenues of their Churches Thus to the dishonour and prejudice of Gods Truth making it a part of their Reformation to cast out that which the Catholick Church had alwayes carefully observed and was yet commendably reteined in the Church of Rome Had the Reformation every where as it did in England reteined the Ancient prayers and form of Liturgy the ancient Government by Bishops and not laid hands on the meanes of the Church the Dagon of Romish Error would every where have faln before it If the prevailing of Sects to the disturbance of this Church be objected against the Regular reformation of it We acknowledge God is just and how now covered the face of this Church with a Cloud in his his Anger and for our sins chiefly who should have kept the charge of his Sanctuary and his holy things We are ready to receive the charge of any Personall failings or neglects in the use of our power Office performance of our Duties according to our severall stations yet let them know they had not sufficient Authority to make Reformation of Personal Abuses but if through our sides they strike as they doe at the Power Office and Function it self and because they conceive us unworthy of the meanes applyed to the Church will therefore take it to themselves let them fear what will follow and what can follow but confusion both from the boundlesse course of Error finding no stay when once it has past the due limits and from the usuall Course of Gods justice punishing deceitfull men with their own pretences feares and delusions For when once the spirit of Error has forsaken the Rule and broken the bounds of lawfull Government which held all together has raised so many humors and impowred so many sects what one way right or wrong can be agreed on setled established It is not imaginable without changing of the Errors and destructive Principles upon which the discord is raised and continued And what can be the end or Issue suitable to such proceedings and to the just judgement of God but that after there has been Levelling upon Levelling and every sect has had its course to the punishment of this sinfull unthankfull Nation we should be exposed to the danger of some forrein power that will impose new Lawes and another Religion upon this people if a more generall humiliation doe not prevent it I doe not mean a Fasting for strife as they did Isa. 58. 4. we have had too much of that already to the greater provocation of Almighty God but a real true repentance in turning every man from his evil way and from the violence that is in their hands as the Ninivites did Jon. 3. 8. It was the Pretence or fear of the Scribes and Pharisees gathered together in their great Councel against Christ Venient Romani if they should suffer him and his doctrine the Romans would come and take away their place and nation Jo. 11. 48. and therefore God in his just judgement did punish them as he threatned Isa. 66. 4. in chusing their delusions and bringing their feares upon them the Romans did come and therefore come and tooke away their Place and Nation because they tooke away Christ and opposed his Gospell and to make the easier way for the Romans to come in severall factions as Iosephus tells us prevailing amongst them ceased not in the mean time to destroy one the other So it was the pretence and this fear was put into the people that if the Church of England and the Governours thereof were suffered to goe on Venient Romani the Romish Religion or Popery would come in and by this fear or jealousy the People were raised against their superiours as the people were then against Christ When as indeed by their pulling down what formerly was well established and by destroying one what the other builds they make fair way for the Romish Religion or the Alcoran or Atheism to come in over their Ruines or through the many breaches made by severall Sects If the Teares and prayers of the obedient Sons of this Church and of those that would live peaceably in the Land doe not prevent it by averting Gods just wrath and procuring a restauration to this Church that it may be a praise again upon Earth There is hope and comfort in the next verse Isa. 66. 5. to them that tremble at the word of the Lord Your brethren that hated yow that cast yow out for my Names sake said Let the Lord be glorified blessing him for the successe of their iniquity or in confidence thereof provoking him to shew his approbation of their Cause and doings by his judgements but he shall appear to your joy and they shall be ashamed The first Ejectors or Levellers of our Time those of the Presbyterian way who cast out and sequestred whom they pleased and tooke possession and said Let the Lord be glorified for their successe great cause have they now it appears what confusion follows upon their beginnings to be ashamed of what they have done I pray God they may and lay it sadly to heart and that all others who have advanced upon