a Rule In veste varietas sit scissura non sit King James the First 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistle to the Reader That the variety of Mens Minds is such that tot Capita tot Sensus yea and that even the very Faces that God hath by Nature brought forth in the World do every one of them in some of their particular Lineaments differ from any other Bishop Andrew 's Serm. pag. 519. Contentions there were when St. Paul and his fellow Apostles lived in the Churches under them of their times in the very prime of the Primitive Church then were there contentions this I note that we may not think it strange if there be contentions in our times they shall be no strangers with us in ours they were not with them in theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the difference in point of Church Government Sect. 21. Nor is it any point of Wisdom or Charity where Christians differ as many do in some points there to widen the differences Item Upon the many Jealousies and Scandals rais'd upon the King 'T is strange that so Wise Men as they would be esteemed should not conceive that difference of perswasion in Matters of Religion may easily fall out c. Mr. Hooker of Justification pag. 68. Ye are not now to learn that as of it self it is not hurtful so neither should it be to any scandalous and offensive in doubtful cases to hear the different Judgments of men be it that Cephas hath one interpretation and Apollos another that Paul is of this mind that Barnabas of that if this offend you the fault is yours Carry peaceable Minds and you may have comfort in this variety Dr. Edward Bulkley In his Apology for the Church of England Article 5. pag. 104. Edit 1608. in Answer to Wright 's Articles You vainly and falsely exaggerate Controversies and irreconcilable Jarrs as you tearm them among us in essential points of Faith I confess there hath been in our Church some Controversie concerning External Ceremonies and Form of Covernment as there hath been heretofore between good men as between Peter and Paul between Paul and Barnabas between Anicetus Bishop of Rome and Polycarpus between Chrysostom and Epiphanius and many others who all were godly men agreeing in unity of Faith and knowledge of the Son of God Mr. Hieron s Sermons in Bargain of Salt Now among our selves betwixt us and other Churches there are some differences in Opinion as it cannot be holpen so long as we carry with us our natural imperfections Mr. Chilling worth chap. 1. Sect. 13. Because the contrary belief may be in such points in which Scripture may with great probability be alledged on both sides a sure note of a point not necessary that men of honest and upright hearts true lovers of God and of Truth such as desire above all things to know Gods will and to do it without any fault at all some go one way some another and some suspend their judgments Bishop Bramhals Just Vindication of the Church We see that all the famous and principal Churches of the World the Grecian Roman Protestant Armenian Abyssine have their peculiar differences one with another and each of them among themselves Item p. 19. Though I am far from beleiving when Logomachies are taken away their real dissentions are not half so numerous or their errours half so foul as they are pointed out by their Adversaries yet to hold Communion with them in all things is neither lawful nor possible Bishop Tailors Coll. of discourses in Epist Dedic before Liberty of Proph. No part of this discourse teacheth or encourageth variety of Sects and contradictions but supposeth and finds them already in being and therefore since there are and ever were and ever will be variety of opinions because there is variety of human understandings and uncertainty in things Few men consider since men have such variety of principles such several constitutions educations tempers and distempers hopes interests and weaknesses degrees of light and degrees of understanding impossible all should be of one mind Item p. 401. This variety of opinions in several persons an Argument only of diversities of operations while the Spirit is the same Bishops Reynolds Brotherly Reconciler In that the Apostle saith if in any thing ye be otherwise minded we may from hence learn that in the best ages of the Church there have been and therefore we cannot but expect that there ever will be variety and difference of Judgment among the members thereof first while we know but in part Secondly While there is difficulty in the disquisition of Truth Thirdly Weakness of judgment in men to make that enquiry c. p. 17. Item p. 19. Till all the members of the Church have attained unto their full Stature there cannot be expected such an universal consent of Judgments and harmony of Doctrines even amongst good men themselves as shall not admit of some variety and dissonancy Bishop Saundersons Serm. 8. Ad Aulam Sect. 25. Mens understandings are not all of one size and temper even they that have the largest and clearest understanding yet know but in part and are therefore subject to errours and misapprehensions therefore it cannot be hoped there should be such a consonancy and uniformity of Judgment no not among wise and Godly men but that in many things yea and things sometime of great importance they may and will dissent one from another unto the Worlds end Bishop Wilkins Serm. 13. p. 407 408 'T is a thing most reasonable and fitting in it self speaking of Moderation because of the fallibility of human judgment and that not only from the impotency of our faculties and the prejudices we are liable to from the account of interests but likely from the difficulty and obscurity of things the most Learned and inquisitive men many times differing in their judgments all which put together shew how exceeding difficult and next to impossible it is that men should ever agree in the same apprehensions of things Glanvell's Catholick Charity p. 34. The Learned and the prudent Churches and Councels Confessors and Fathers the former and the latter ages the vertuous and the devout the credulous and the inquisitive they have all differed in the lesser matters of belief and every man differs from almost every other in something p. 37. 'T is a frequent wish with some that all men were once of one mind but then it must be theirs no doubt for they would not judge it reasonable upon other terms They may as well wish that we were all of one age complexion humour and degree of understanding 'T is enough that such agreement is not necessary yea I take the other step 't is impossible Our Tempers Capacities Educations Genius's Converses Interests Accidents are strangely divers therefore our apprehensions must needs be different Decay of Piety p. 409 Not that I suppose it possible to extinguish all diversities of opinions among men who from their differing faculties
wickedness 2. None but peccator gravis scandalosus Why should a man proceed to violent remedies when a gentle application will make the cure Therefore the Fathers in the Council of Worms in Can. 2. Decreed Nullus Sacerdotum c. no Priest shall excommunicate any man sound in the Faith for small and light causes but only for some very grievous fault according to the practice of the Fathers St. Leo in the 93. Epist forbade Let not the Communion be easily or lightly denied to any Christian nor at the pleasure of every angry Priest It was a worthy cause of complaint in St. Leo to consider that this evil was done for so little things and therefore if the Church do Excommunicate him whose Actions or Words though faulty yet can consist with the state of a good man and do not destroy the Love of God the Censure was too heavy as to the External and false as to the Internal Communion For the man is not fallen from God but doth communicate with the head and continue to receive of the Spirit of Christ 3. Neither is this sufficient a scandalous sin alone is not enough for Excommunication is the last remedy Omnia prius tentanda When nothing else will do it then is this to be used for his amendment Bishop Usher 's Directions concerning Liturgy and Episcopal Government That none might be excommunicated but by the Bishop himself with the consent of the Pastor in those Parishes the Delinquent dwells and that for heinous and scandalous Crimes joyned with obstinacy and wilful contempt Idem In his Body of Divinity Bishop Pearson on the Creed pag. 350. By great and scandalous offences by incorrigible mis-demeanors we my incur the Censure of the Church of God and while we are shut out thence we stand excluded out of Heaven Item Doctor More 's Mistery of Godliness 14. chap. That none are to be excluded from Communion that profess the belief of the Holy Scripture and the Creed unless they stand guilty for some gross and scandalous sins and do persist therein impenitent and unreclaim'd Item The Judgment of the Church being nothing else but an effective and terrible Declaration of the Judgment of God must not be exterminating and Final for things of little concernment but according to the Mercy which we hope for Again If the Church kills on Earth i. e. Excommunicates and God saves in Heaven its clear she hath not used her power aright Whoever deserves Excommunication deserves Damnation pag. 530. in Collection of Discourse Polemical and Moral In the Commination The persons coming under the Discipline of the Church said to be such as stood convict of Notorious Sin And further the Wrath of God which obstinate sinners through the stubbornness of their Hearts have heaped unto themselves which despised the Goodness Patience and Long-sufferance of God when he called them continually to Repentance c. And the Curses therein are denounced against wilful and open Evil Livers Article 33. of the Church of England That person which by open denunciation of the Church is rightly cut off that is Excommunicate c. On which Mr. Rogers Exposition reckons two sorts of men to be rightly Excommunicated whereof the one pervert the sound Doctrine of the Truth as did Hymeneus and Philetus the Resurrection the other sort such as be defiled with notorious wickedness Bishop Jewel 's Defence of the Apol. pag. 140. The Minister we say shutteth up the gate of the Kingdom of Heaven against unbelieving and stubborn persons denouncing unto them Gods Vengeance and Everlasting punishment or else quite shutting them out of the Bosom of the Church by open Excommunication Item pag. 146. That the wicked and wilful and such as would not believe c. Item Reply to Harding pag. 32. Persons Excommunicate upon great and notorious Crimes could not be suffered to communicate with the rest of the Faithful Item pag. 88. The apparent wicked and ungodly were removed from the Congregation Bishop Andrew 's Latter Sermons pag. 32. It hath ever been held good Divinity that the Church from Christ received power to censure and separate wilful offenders Item pag. 55. Speaking of the same power given to Edification and not to Destruction I say not first and principally to Destruction nor of any save only of the wilful and impenitent Sinner Item Bishop Andrew 's Sermons Edit 3. pag. 727. Then is not every Error repugnant to Gods Grace God is able to pardon and not impute Error in Opinion as well as Error in Practice did not the High Priest offer as well for the Errors as the Transgressions of the people This only we are to look to that with St. Peter we be not wilful if there come a clear comperi as ready to relent in the one as to repent of the other Archbishop Laud cited in Dr. Puller 's Moderation of the Church of England pag. 391. The Church of England is not such a shrew to her children as to deny her Blessing or denounce an Anathema against them if some peaceably dissent in Points remoter from the Foundation Bishop Davenant 's Letter to Duraeus The Apostles Creed saith he and the Articles therein contained he that believeth and endeavours to lead a Life conformable to the commands of Christ is not to be blotted out of the Roul of Christians nor expelled from Communion with other Members of any Christian Church whatsoever Item That Church doth too much please it self which rejects others in which neither Tyranny nor Idolatry nor Deadly Heresie is found as men unworthy of Communion with her for some Infirmity of Understanding the Fathers of the Ancient Church did not so Why should men be more rigid than God Why should any Error exclude any man from the Churches communion which will not deprive him of Eternal Salvation Dr. Chill chap. 4. Sect. 40. of his Book Doctor Chillingw chap. 4. Sect. 13. What Man or Church believes the Creed and all the evident consequences of it if also he believe the Scripture sincerely and heartily cannot possibly be in any Error of simple belief offensive unto God nor deserve for any such Error to be deprived of his Life or cut off from the Churches communion and hope of Salvation Sir Francis Bacon In his Advertisement of the controversies of the Church of England and of his works pag. 138. pag. 192. Of the abuse of Excommunication vide c. Hooker 's Discourse of Justification pag. 54. If was a perilous Error that the Galatians held about Justification yet so far was St. Paul from striking their Names out of Christ's Book that he commandeth others to receive them i. e. to have communion with them with singular Humanity use them as Brethren he knew mans imbecility had a feeling of our blindness which are Mortal Men how great it is The Judgment of the Professors of Divinity in the Vniversity of Aberdeen mentioned pag. 707 is not unsuitable to this Subject That the condition of that Church is
in the Service already established by Act of Parliament in this Kingdom he intends that all other Protestants behaving themselves peaceably in and towards the Civil Government shall have the free exercise of their Religion in their own way Item to the Prince of Wales The charitable connivance and Christian Toleration often dissipates their strength whom rougher opposition fortifies Dr. Hammond 's Sermons pag. 72. I am confident there were no such way of designing a prosperous flourishing durable Kingdom as to found its Polity upon Gospel Principles and maintain it by the Gospel Spirit id est of Love and Meekness I have Authority to think that was the meaning of the Prophesie of Christs turning Swords into Plough-shares c. Advice to the Church of England Roman Catholicks and Protestant Dissenters tells us pag. 23. Dr. Hammond left it to the Witnesses of his End as his dying Counsel to the Church of England that they displaced no man out of the Universities or present Church but that by Love and an Holy Life they should prevail upon those in possession then to come into their Church Which he had as he tells us from an eminent hand in Oxford a year or two after the Doctors Death Mr. Hales of Erring Christians pag. 26. Edit 2. The Christians were called Christiani from a word signifying benignity and sweetness What reason is there why that should not be one of the chiefest notes of the Church of Christ which did so especially characterize a Christian man except there were a decay of it at this day in the Church Georgius a Factious Bishop of Alexandria is said oblitus professionis suae quae nil nisi justum suadet bene Quite besides his profession whose especial notes were Gentleness and Equity in the sense of the Heathen Ammianus Marcellinus King Charles the Second in a Declaration from Breda was for Liberty to Tender Consciences and sayes that no man shall be disquieted for Differences in Opinion in Matters of Religion which do not disturb the Peace of the Kingdom pag. 5. and 18. This Declaration his Majesty afterwards May 8. 1661. tearms a Promise solemnly made This Declaration or Promise he tells both Houses July 8 1661. that so oft as he comes to them he mentions his Declaration from Breda that himself as well as they might mind it In his Majesties Declaration of Decemb. 26 1662. He tells us that he remembers the very words of the Promises from Breda that concern'd Liberty of Conscience and the confirmations he hath made of them since upon several Occasions and that he is still firm in Resolution of performing them to the full He tells what hindered But it must not be wondered at since that Parliament to which those promises were made in relation to an Act never thought fit to offer us any to that purpose His Majesty publickly declared his avowed readiness in his Proclamation July 16. 1669. to indulge Tender Consciences Bishop Bramhall 's Just Vindication c. pag. 279. Men may vary in their Judgments and yet preserve Christian Unity and Charity in their Affections one towards another so as Errours be not destructive to Fundamental Articles Bishop Gauden of slight Healing pag. 102. That Lenitive of Equanimity Forbearance and Moderation in respect of Conscientious Dissenters from the publick Consent Customs and Constitutions in the Church which Christian Charity requires and publick peace with safety may bear Idem pag. 93. Scandalous for any to plead that they may have Liberty or Toleration for that which by publique Advice and upon due search is found to be such as is prone to endanger or disorder and infect the whole Bishop Reynold 's Brotherly Reconciliation pag. 19. In this case of unavoidable differences among good men there ought to be Mutual Charity Meekness Moderation Tolerance Humanity used Idem pag. 25. Brings in a saying of Mr. Calvin such a man saith he is a sincere Minister of Christ a godly and a moderate Man therefore though he dissent from us I will not cease to love him still Bishop Taylor 's Collection of Discourses pag. 603. To refuse our Charity to those who have the same Faith because they have not all our Opinions and believe not every thing necessary which we over-value is Impious and Schismatical and to this sense is that of St. Paul If I had all Faith and have not Charity I am nothing c. Idem If men please what-ever advantages would be consequent to an Unity of perswasion may be supplied by a charitable compliance and mutual permission of Opinion prescribed us by the Lawes of Christianity Idem Epist before Lib. of Proph. in Collection of Discourses c. I thought it might not misbecome my duty and endeavours to plead for Peace and Charity and Forgiveness and Permissions mutual And in Defence of that Piece in the Second Edition Now I have done all that I can do onely I cannot repent me of speaking Truth or doing Charity I Answer whatsoever is against the Foundation of Faith I or contrary to good Life and the Lawes of Obedience or destructive to humane Societies and the publick and just interests of Bodies Politick is out of the limits of my Question for Toleration Idem I think I have spoken reason in my Book and examined it with all the severity that I have I writ this because I thought it was necessary and seasonable and charitable and agreeable to the great precepts and design of Christianity consonant to the practice of the Apostles and of the best Ages of the Church and of the nature of the thing Bishop Hacket 's Sermon on Acts 5.39 p. 22. An Unanimity of Opinions is not necessary to Friendships saith Aristotle very well Dear Friends may retain the sweetness of love together and yet vary in some conclusion of Judgments a little more may be granted that each may be earnest to win the other to assent Idem pag. 25. But if sundry shapes and appearances of reason will not suffer us all to enjoy the same Knowledge and the same Conscience yet let us Dissent as Brethren and not as Enemies Bishop Saunderson 's Serm. 9. ad Aulam Sect. 23. We see Philosophers Lawyers and Physitians confuting one anothers Opinions in great Volumes and we allow it in them but difference in Opinions is more tolerable in Divinity by how much the things about which we are conversant are of a more sublime mysterious and of an incomprehensible Nature than are those of other Sciences Bishop Wilkins Sermons on Rom. 14. p. 57. There are several Truths which are not of so great consequence as Unity Peace and Charity and therefore in such things there ought to be a mutual forbearance towards one another Idem Sermon 13. It is no difficult matter for men to be fair and kind and moderate towards such as are of the same way and agree with them in the main Idem pag 413. 414. This vertue Moderation will be very advantageous to the peace
former sort escaped notwithstanding their profaneness and debauchery but the latter though sound in the same Faith with us and much unblameable in their lives have fallen under the heaviest censures of the Church Further this Toleration hath taken away the scurvyness of the Church-Wardens Oath which in a strict sense of the words if no latitude could be allowed or mitigations of it called for a Presentment of Dissenters without any favour or difference between the weak and the wilful Which because of the ill consequence which too often followed Excommunication and Imprisonment many Church-Wardens were more backward and averse unto Their Consciences would not suffer them to work such evil and trouble to their Christian Brethren Fellow Protestants Loving Neighbours for some small difference not destructive of their Salvation And if we do not like every thing that is in the Act of Toleration best as if any unordained men be allowed Preachers or Teachers of any Congregation if I am not misinformed scarce any setled constant Preachers even among the Independents and Anabaptists but what are Ordained by laying on of Hands Fasting and Prayer the guilt will be to themselves and their hearers c. and not to us Mr. Mason hath proved in his excellent Defence of the Ordination of Ministers beyond the Seas that Ordination by Presbyters is valid See more in Iren. 2d part ch 8. Bishop Jewel Downam Alley Pilkington Bridges Bilson Andrews Davenant Prideaux Usher Dr. Field Nowel Saravia c. And in the Conformist Plea for Non-Conformists part 2d p. 36. and 37. and 50. Those that have the internal call of knowledge and piety are not to be reckoned as Laymen but next to Presbyters As Abbot Bucer and Bishop Jewel Bilson Dr. Benefield c. If we can but bear and forbear with one another in love notwithstanding the diversity of our Judgments we may live happily and hope to see good days Men will now be free from the many fears and jealousies which made them sit uneasie under former Princes and not to enjoy themselves so comfortably when they were so often in danger upon their difference in Religion It is not so long since that almost all Sects were jealous one of another the Church of England of the Church of Rome and her designs and of the Dissenters least they for present ease and Toleration in their Religion should have given away the Test the common security of the Protestant Religion And the Dissenters seemed to be afraid of both of the severities which they had felt from the Church of England and its penal Laws and of greater from the Church of Rome if she got uppermost and to have the power in her own hands And all this because our love was grown cold and our spirits hot with such a zeal got among us which like wild-sire threatned to consume us and our Religion both But sure St. Paul was not mistaken when he called love a more excellent way that love which worketh no ill to its Neighbour Job 6.8 9. And O that I might have my request That God would grant me the thing that I long for even that it would please God to take away the occasions of our unChristian divisions and animosities As he hath begun the work that so it may be continued and ended in him creating peace out of that Chaos of confusion into which we have fallen that Christians as brethren may dwell together in Vnity and Christianity again become lovely to those that are without who used to say of the Primitive Christians vide ut Christiani amant see how these Christians love one another And though to be of one mind and of one judgment is rather to be wished then hoped for in our days yet to be of one heart why should it be thought a thing incredible or impossible I am sure Christs Commandments are not grievous and his command is plain and peremptory for it A new commandment give I unto you John 13.34 to love one another It was put to me at my Ordination in these words or to this effect Will you promote Love and Concord among all Christian people but especially those of your Charge My Answer was I will do so by the help of God And I trust I have done so herein And since the most effectual means for love and peace is as full an Vnion as we can attain unto lessening our differences and enlarging our Communion as much as may be And since as Mr. Wake on Rom. 15 5 6 7. p. 31. Never certainly was there a time since our Divisions first began in which we had greater reason to consider of an Union or I hope a fairer opportunity to promise our selves an accomplishment of it saith he Let us all be as careful to improve it as I am perswaded we have all of us not only seem'd to desire but indeed earnestly long'd for it And I hope my Fathers will shew themselves Patres Patriae by their Fatherly care and concern for the Churches good and peace and will not think it too much for so great and good a work as an happy re-Union which as Mr. De L' Angle in his Letter to his Lordship the Bishop of London Will rejoyce Men and Angels and bring down a thousand blessings of Heaven and Earth upon those that shall contribute the most unto it Vnreason of Sep. p. 424. to part with a Ceremony to alter an expression or two in the Common-Prayers and to do somewhat more for peace now that there is a time for such a thing And surely there is no such wide breach and great a difference but that there might be a closing if we did but heartily desire it and each side would yield somewhat for peace sake And as our Church hath yielded to accept of a subscription to the thirty six Articles leaving out those in controversie she shows thereby that she knows how to yield in other things in case it will attain the end and our dissenting Brethren in any considerable number can be perswaded to return into the Communion of our Church God who is the Authour of Peace and Lover of Concord make us all in love with Peace that we may be followers of these burning and shining lights guiding our feet into the way of peace 2 Cor. 13.11 That the God of Love and Peace may be with us For which I shall never cease to intercede at the Throne of Grace as A Friend of Peace R. C. A Copy of Verses made by the Author of the Collections CHerubims and Seraphims the Host of Love And Numbers numberless of Saints above Free from strife which wretched Mortals below Ever contending to their sorrow know Exalt ye Loves praise make it heard on high All our life we strive and last struggling dye Ah Jesu's Spouse Christian call'd of old By Sectarian names now manifold Wedded to Peter and the Vatican Become Calvinist else a Lutheran One Church of the East t' other of the West Divisions have
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 earliest 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 Mode 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.
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 sounded 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. 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
diversity of opinions or perswasions in matters of Religion which takes away from any man his right to all that kindness and advantage from us but of whatsoever Countrey Calling or Religion he be he is our Neighbour meant in Luke 10. to whom all the instances of love must be performed for what Religion was ever more odious to any one than the Samaritan was to the Jews John 8.48 Insinuating thereby that any man though so contrary in Religion as those two were to one another is the neighbour whom the Law intends Mr. Glanvell 's Essay upon Preaching pag. 32. Catholick Universal Charity is a Doctrine exceeding sit for these times in which Divisions and mutual Animosities have produced so many fatal and deplorable effects and though the doing this will displease the Bygots and Beautefeus of all sides yet we must go on arm'd with Courage and Patience of the Gospel and be instant in preaching Peace and Love though we are torn in pieces for it Idem Vsefulness of Real Phylosophy to Religion pag. 32. I secure Charity for all the Diversities of Belief and equally offer my Friendship and Converses to the several Sects and Perswasions that stick to the plain principles of the Gospel and a vertuous life overlooking their particular Fondnesses and Follies Bishop Taylor 's Advice to his Clergy p. 29. Let no names of Sects or differing Religion be kept up among you to the disturbance of the publick Peace and private Charity and teach not the people to estimate their Piety by their distance from any Opinion but by their Faith in Christ Obedience and love to all Christian people even though they be deceived Again Rule 47. Let the business of your Sermons be to preach Holy Life Obedience Peace Love among Neighbours Hearty Love to live as the Old Christians did and the New should Dr. Tillotson 's Sermon on Luke 9.55 56. pag. 7. The Gospel designs Universal Love and peace and Good Will and now no difference of Religion no pretence of Zeal for God and Christ can warrant and justifie the contrary Idem Vol. 1. of Sermons pag. 213. When we come to Heaven we shall enter into the Society of the Blessed Angels and of the Spirits of just Men made perfect that is freed from all those passions and infirmities which do now render the conversation even of the best men sometimes troublesome to one another We shall then meet with all those excellent persons those innocent and charitable Souls whom we have seen and heard and read of in this World with all intimate Friends and perhaps with many of our Enemies to whom we shall then be perfectly reconciled notwithstanding all the warm contests and peevish differences which we have had while in this World even about matters of Religion For Heaven is a state of perfect Love and Friendship all Quarrels and Contentions Schisms and Divisions will then be effectually hindered not by Force but by Love and all those Controversies of Religion which are now so hotly agitated will then be finally determined by a perfect knowledge and convincing Light Lloyd Bishop of St. Asaph in Sermon November 5. 1680. pag. 9. We know that Christ gave love for the Character by which his Disciples were to be known Joh. 13.35 and least men should unchristian others that they may hate them and destroy them afterwards Christ enlarged his precept of love and extended it even to Enemies and not onely to ours but to the Enemies of our Religion Mat. 5.43 44. Mr. Cook 's Sermon on Rom. 12.18 pag. 6. The Church of Christ allowes no Enemies at all but like it Charity is Oecumenick and Universal nay like God himself Infinite and Eternal it knows no bounds of Love nor respect of Persons and must never fail surely then Christianity must fail utterly vanish and perish so long as we are at variance among our selves Idem pag. 10. The grand Duties of Humility Peace and Universal Charity are delivered in the Scriptures in the most plain express and entire manner as to all Points and Circumstances of obligation and therefore whatsoever places are erected against those fundamentals of Practice destroy the very essence and being of Christianity Vnity of the Catholick Church pag. 7. Catholick Unity consists in Unity of Belief and in the Unity of Charity having an intimate Fellow-feeling of all the good or evil which befals any joyned in so near a relation as fellow-members beyond the compass of ordinary Humanity whereby we are bound not onely to pray for but by all Offices of Kindness and most intimate Affection to assist and relieve each other in the same Houshold of Faith Item pag. 53. Many of our Church yea the constitution it self hath been often charged and reviled though most unjustly with too favourable an inclination to them of Rome because we are not so hasty and peremptory in unchurching them altogether or damning presently all that have been or are still of their communion as some would have us which is in effect for being more tender of preserving the Principles of true Catholick Unity then in pleasing some private Humours or Prejudices Mr. Pygot 's Abners Plea for Accom pag. 38 39. Now whatsoever Breaches or Divisions happen in other Kingdoms which are without God in the World and Strangers from the Covenant of Grace Psal 122.3 yet let Jerusalem the Church of God be alwayes like a City which is at Unity within it self Methinks Philadelphia the name of one of the Seven Golden Candlesticks Rev. 1. is a fitting name for a Church which signifies brotherly Love and every Congregation ought to be in a good Sense the Family of Love Item pag. 43. Consider there is but one Body Eph. 4.4 the whole Church is but one Body and the Members of the same Body do not use to contend one with another Dr. Barrow 's Serm. 8. pag. 316. I close up all with this Corollary that if we must live lovingly and peaceably with all men then much more are we obliged to do so with all Christians Our Spiritual Brethren Members of the same Mystical Body Temples of the same Holy Ghost Servants of the same Lord Subjects of same Prince Professors of the same Truth partakers of the same Hopes Heirs of the same Promise and Candidates of the same Everlasting Happiness That an Agreement of all Christians in any one Sect or Perswasion is never to be Expected BIshop Jewel 's Answer to Mr. Harding 's Preface It were above all things to be desired of God that his Heavenly Truth may pass forth without these contrarieties and Quarrels of judgments and many Godly Wise Men are much offended to see it otherwise but thus it hath been ever from the beginning Sir Francis Bacon in his Advertisements of the Controversies of the Church of England pag. 183. of his works It is excellently alluded by that Father that noted that Christs Garment was without Seams and yet the Churches Garment was of divers colours and sets down as