Nazian in Epitaph Faith the same saith Chrysostome k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Heb. Hom. 31. of Love and Peace that they are the Badges of Christians the Characters of Christianity For the truth is if in these low things we cannot bear one with another if we cannot love our Brethren because in all things they will not or cannot be of our mind if we shall continue to hate and revaile one another and give way to such animosities and contentions for the businesse of a Ceremony for matters only of Order and Circumstance howsoever we may bear on our selves and profession the Name of Christ yet really shall we be as Nazianzen upon another account saith of l Nazianz. Onat in praesent 150. Episc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valens the Arrian A reproach to Christians I heartily pray that the Lord would at length give us better more humble and charitable spirits that howsoever we do and may differ in some notions and in our judgements about some practices which are confessed to be neither of the Foundation of Religion nor the essentials of Worship we may yet keep close to that genuine m Eph. 4.2 3. Apostolical Canon To forbear one another in love and so to keep the unity of the Spirit in the bond of Peace § 22 To conclude Let us carefully observe these Rules and conscionably practice all these duties and really Duties they all are to which we are obliged then the matter of Forms Rites Ceremonies will not not trouble us all rents will be made up divisions prevented contention banished from our Churches and confusion from our Assemblies Then shall we live as Brethren as Christians and it shall be beyond the powers of Hell to interrupt much more to overturn our Peace Then shall we again n Psal 42.4 Go together to the House of God with the voyce of joy and praise and not scruple the Form of the Service or Order of Worship We have not all attained to the same perfections the same measure of knowledge grace or strength But o Phil. 3.15 Let as many as be perfect be thus minded even go onward still that we may perfectly p Phil. 3 10. know Christ and the power of his Resurrection and the fellowship of his sufferings c. and despising all disputes about these unnecessary things strive with all earnestnesse to lay hold on the reward prepared that Caeleste Brabaeum q Ibid. vers 14. The prize of the high calling of God in Christ Jesus In the mean time live as Brethren in the same Communion and r Ibid. vers 16. Whereunto we have already attained let us all walk by the same rule let VS MIND THE SAME THINGS And ſ Gal. 6.16 To as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Now t 2 Thes 3.16 The Lord of peace himself give us peace alwayes by all means even for his sake who is the u Isai 9.6 Prince of peace and x Colos 1.20 hath made peace for us with the Father by the Blood of his Crosse Jesus Christ the righteous And Thou O God of peace y Heb. 13.20 21. who broughtest again from the dead the Lord Jesus that Great Shepheard of the Sheep through the Blood of the everlasting Covenant make us every one perfect in every good work to do thy will working in us that which is well pleasing in thy sight through Jesus Christ to whom be glory for ever and ever Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Lil. Gyrald in Pythagor Symbol in conclusione In Part 3. Chap. 2. §. 21. After these words After Supper in the dusk of the evening or within night adde this in a Parenthesis and really if the practice of Christ in the first Institution oblige us to his Gesture the argument seems much more strong to oblige us to the time which St Paul who speaks not a word of the Gesture doth again expresly take notice of when he is instructing the Corinthians in the right use of that Sacred Ordinance wherein yet we vary nor doth any that I know condemn us for so doing FINIS The hast of the Press hath caused some Errata Mistakes and mispointings will soon be discovered and I hope excused PAg. 2 l 34. r. who is 15. l. 3. omen 79. l. 14. none 166. l. 28. prudence 250. mar at the letter o for Gen. r. Jonah 255. § 19. for Fasts r. Feasts 262. l. 8. for things r. times 271. l. 23. for by r. but. 275. l. ult for nothing else r. nothing less 278. l. 1. for indifferent r. different 279. for Cropus r. Corpus 293. for sing r. Sign 298. for work r. word The Greek will be glad of a criticall Reader sometimes to rectifie a letter and the Hebrew hopes for the same
their several Congregations Now those fears being over and there being no plea of any restraint from the Powers above us but a full liberty open to obey the Antient Laws which were and are still in force and these Laws laying a strict charge and injunction upon all Ministers They were convinced of an Obligation and a duty incumbent on them to conform to those Laws in returning to the use of the Liturgy and Form of Worship prescribed being Conscious that they could not be acquitted of sin before God if they despised those Laws where they saw no material evil in the works required This they judged to be both lawful and expedient for them not onely fit but their duty to do Sect. 3 But Hine illae Lachrymae While some conscientiously conform to the Laws in being in the use of the Liturgy and enjoyned Rites of the Church of England seeing nothing in either but what in their judgement they may lawfully do and therefore being commanded thinks they are bound in Conscience to do Others I verily believe both Learned and Conscientious peaceable men out of a tendernesse of Conscience afraid to sin against God in any thing especially in matters of publick worship wherein we are to draw so near to God seeing not that evidence and judging some things evil at least to be imposed in these things dare not yet comply in that use being not convinced of the lawfulnesse are affraid least they should sin in the doing of it in the mean time not condemning others for their practice but only taking and desiring a liberty for themselves for forbearance and between such as these no man doubteth but there may be an happy composure and accommodation at least and we may live in peace Sect. 4 But from this different practice how do abundance of others take occasion to make parties and foment divisions in the Church It is not unknown that there are multitudes of discontented minds of all perswasions and such as make Religion only a matter of Design and Policy being zealous only so far and in such things as are pleasing to a party and may make them eminent in a side which they have espoused It is a bitter affliction to my Soul to see some who have no way to commend their zeal for the Church than by reproaching and vilifying of others who are not in all things of their mind charging Schisme Heresie Faction and Rebellion not only upon those who are really guilty but upon all who in the least circumstance come not up fully to the established Rule though in other things they are as Peaceable Humble Faithful Loyal as any in the Church On the other side my Soul cannot but mourn in secret and mine eyes run over with tears to see how many for the particular miscarriages of some persons have thought it no sin to lay loads of reproaches upon the Church it self and its whole constitution So that now if any do as they are bound walk according to the Laws of the Church submit to the Rites use the Publick Forms Howsoever they are even their Adversaries being Judges otherwise Able and Learned Judicious and Pious Faithful and Painful in their Ministery Constant and Eminent in the Pulpit unblameable and exemplary in their lives yet what are the titles of honour that the foul mouths of discontented men cast upon them even for this single use of a Common Prayer and conforming in in their judgement an innocent Ceremony They are Baals Priests Idol-shepheards Dumb dogs Time-servers at the best Having but a Form of Godlinesse but denying the power thereof themselves Limbs of Antichrise and their very habits Garments of the Whore Now for such Spirits as these do discover themselves to be I know not how the Church should obtain nor why she should trouble her self to seek their peace These being near allyed to those Horsemen mentioned in the [a] Rev. 9.17 Apocalypse out of whose mouth proceeded nothing but Fire and Smoke and Brimstone The Church cannot well deal otherwise with them then the Apostle would have such [b] Tit. 1.10.11 unruly and vain Talkers and Deceivers in his time dealt with Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Sect. 5 But for those men who are of a better temper as I am confident thousands there are who cannot be chargeable with nor will any Christian Charity be suspected guilty of these Crimes who are yet unsatisfied as to the lawfulnesse of Conformity and therefore yield it not themselves nor advise to it but petition it may not be imposed yet condemn not those that do yea were they convinced they should not fin in so doing they would conform themselves Here me thinks it should be no difficult matter to perswade a Compliance and to shew that it may be yielded without sin and such spirits should be willing to receive satisfaction and take no pleasure in disputing away their Peace Sect. 6 We are not here to dispute the Cause of the Liturgy as to every thing in it nor to inquire whether it may be mended but for the present grant it may and expedient that it should and we know it is under Consideration nor to debate whether it be lawful for the Church or her Governours to impose it upon all her members But she judging this the best way to preserve her Peace to keep out her Enemies and to keep her own Members in unity and order viz. to require of all a due Conformity to her Constitutions in the use of this prescribed Liturgy and the practice of such and such Rites All that we now have to do is to examine not Her reasons of imposing but whether and how far we may or ought to obey the imposition whether we may lawfully or ought to use the publick Forms and suffer our selves to be tyed up to them Sect. 7 And here though indeed the dispute of these things make a great norse in the world and the distance through the heats of men and designs of some is exceeding wide Yet let us well weigh the nature of the things in dispute we shall see there is nothing in them of such moment as will countervail the losse of our Peace there is nothing in them of so dire an aspect as to affright a considering Christian from comming near them nor when the heat of Contention is abated and the Animosities of sides laid down and men soberly consider not what this side requireth or the other denieth but what is fit for each in our places to do will the differences be so wide as now they appear but much more may be done in obedience to the Laws and pursuance of Peace then is yet by some thought good to be yielded Sect. 8 For many that yet dissent and forbear the use of the prescribed Liturgy I dare be their Compurgatour that they abhor the principles of Faction and Disobedience Yet Scandal given by
Charity And now it being free from all breach of Piety the summe of the first Table and of Charity the substance of the second Table it cannot upon any account be judged sinnefull or unlawfull to be used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 53 And then being not unlawfull neither upon the account of Piety nor Charity and being by the publick constitutions required and by the Law of our just Superiours enjoyned what other pretence or shadow of reason we can find to refuse it I see not And for a close let me request that it may be seriously considered whether in our denial we should not be guilty of a manifest sin against the fifth Commandment which without doubt requireth a due q Let me here commend to the Reader for his full satisfaction that Lecture of the Reverend Sanderson of the Obligation of both Political and Ecclesiastical Laws of things indifferent See Case of Conse Lect. 6. §. 22. ad fin in answ to Doubt 6 7. due obedience to the just Laws of our Governours both in Church and State CHAP. V. The Expediency of our Conforming to the established Liturgy and Rites examined and asserted § 1 IN the precedent sheets enough I presume is said to satisfie any considering Christian as to the lawfullnesse of using the publick Form of Confession Prayer Praises and Administration of Sacraments in the Church of England prescribed and of the Rites and Ceremonies there enjoyned in all Administrations of publick Worship This lawfullnesse now being cleared the matter of expediency or inexpediency will with much more ease and facility be resolved To this therefore I shall now offer these few Conclusions 1. § 2 In this case there is an expresse Law determining our practice and requiring our Conformity Now the matter of this Law not being evil yea being just as is proved this must supersede all Disputes about expediency We are here positively commanded and in Conscience obliged to Conforme it is necessary that we obey it cannot be expedient that we Dispute our duty 2. § 3 Expediency is either of a publick or private consideration and consequently particular men Ministers and others may be judges what is expedient in the one but not in the other In matters of private concernment and which onely respect our selves or the particular flocks under our charge or some few persons therein The particular Pastors who by their Residence among them and experiences there are best acquainted with them their wants necessities and conditions are the most competent judges as indeed best able to judge what is most convenient or expedient for them and in those things wherein they are left at liberty they are to be guided by their own prudent and godly discretion to do and act as they shall see most expedient for the benefit and edification of their particular charge But in things of publick consideration which concern the publick peace order and unity of the whole Church wherein we live here is not the private discretion of any one particular person to be the judge who may well understand the needs of his own flock but is not so well acquainted with what is fit to be done for all the Congregations of the Land Here our lawfull Governours are the judges of such publick expediences and though they may mistake in some things and their decrees perhaps be inexpedient as to some particulars yet we are bound up in our practice if they be not sinfull 3. § 4 In matter of obedience we have nothing to do but to examine the matter of the Law if it be evill we must not Conform but in the businesse of expedience we are to judge by those various circumstances of time place and several emergencies according to which a thing is more or lesse expedient as those circumstances and exigencies do more or lesse preponderate either way Let us then consider the several circumstances and apply them to the case in hand 1. § 5 It is beyond dispute that the subject of expediency is only lawfull things it must be first certain that a 1 Cor. 10.23 all things are lawfull before we dispute whether they be expedient But now a Law made by a just authority makes that unlawfull by its prohibition as to our present practice pro hic nunc which was free and not unlawfull for us to do before such an established constitution And this in our case on the one side doth take away the subject of the dispute for now to deny or forbear the use of the publick Liturgy and innocent Rites is no longer lawfull to us who by a Law are obliged to use them Here therefore can be no pretence of expediency in denying a duty 2. § 6 That is most expedient which most tendeth to edification For in this doth the Apostle seem to place the matter of expediency viz. so far as it edifieth when he saith b 1 Cor. 10.23 All things are lawfull for me but all things are not expedient All things are lawfull for me but all things edifie not The expressions are two but the thing is one the latter being but exigetical of the former at least an illustration of it Now then it will be no difficulty for a rational man to judg which way is best and which practice of these two will most edifie the people Whether 1. To submit to the Law in a peaceable Conformity to the Liturgy and Rites established and not troubling our selves or our flocks with trifles and disputes about circumstances matters onely of external order and of a most inferiour nature to set our selves conscientiously to advance the interest of Religion to instruct our people in the Fundamentals of Faith to acquaint them with the mysteries of the Gospel the rich overflowing grace and goodnesse of God to shew them what is their real and indispensable duty both to God and man both by Doctrine and example leading them to the practice of the essential parts of Christianity the practice of faith and obedience of piety and purity humility and love teaching them the onely way of the Gospel c Titus 2. To deny all ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world which is indeed not to put on a shew or d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.5 disguise of godlinesse but to be indued with and shew forth the power truth and sincerity thereof Whether doth this edifie most Or 2. To be froward and dispute against these constitutions when we should be instructing them in the forenamed Fundamentals of Piety to be Preaching against Rites and Ceremonies filling the peoples ears with the names and notions and their hearts with the fears of Innovations Superstition c. by which meanes they are filled with scruples and disquieting doubts and please themselves in a conceit of their own piety zeal and holinesse when yet some give no better evidence of it than their earnest oppositions to the publick constitutions in
one Glory of the Sun another of the Moone another of the Stars He that made all things of nothing made them in Order and placed them in Order being made Where Order ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is maintained the universe stands fast in its strength is preserved in its beauty This being destroyed there follow Thunders and stormes in the aire Earthquakes in the land Inundations of the Sea Seditions in Cities and houses sicknesses in the bodies sinnes in the soules of men All which are not names of Order and Peace but of Trouble and Confusion Again Order is the security of all that existeth therefore hath God so appointed in his Church that some should be Pastors some Shcep some command others obey one as the Head some as Eyes Hands Feet c. All are of the same Body yet all have not the same Place or Office The Eye goeth not but directeth the Feet see not the Tongue heares not nor doth the Eare speake but all in their own place and Order So in the Church we are one hody all joyned to the Lord by the same spirit yet is there difference in our places Governours distinguished from Subjects and the t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guides also among themselves for as much as u 1 Cor. 14.32 the spirit of the Prophets are subject to the Prophets Contend not saith he when Saint Paul tells you God hath set in his Church first Apostles secondarily Prophets then Teachers c. those distinct Orders and offices All must not be Tongue nor all Prophets as he there goes on exactly agreeable to the Apostles x 1 Cor. 12.12 31. Doctrine keep up Order sacred and inviolate in the Church and we preserve our Peace 2. § 19. Being placed in this Order let us be especially carefull of the duties and works of our own place To what purpose is Order if we will observe none To what purpose distinct places and offices if we strictly keep not to the works of those places where we are set Never expect peace while we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 1 Pet. 4.15 act as an over-busie Bishop in anothers Diocesse and Poly-pragmatically busie our selves in other mens matters offices and places They are noted as disorderly walkers z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 3.11 who are idle carelesse do nothing of their own works but are over-workers too too busie in things which do not concern them and in works to which they are not called and it will be strange if they be not found evil-workers also The Apostle a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 4.15 puts them together as very near of kin These are the constant Seedsmen of Rebellion and Sedition in the State of Schisme and Contention in the Church This therefore is the strict charge of the Gospel that b 1 Cor. 7.20 24. every one abide in his own place and in doing the works of that place c Phil. 2.12 work out his own salvation He must bear his own d Gal. 6.4 5. burden it will be then his wisedom to employ himself in doing and proving his own works This is the way to quietnesse and peace in the Apostles account who gives this Order in the Church That all men e 1 Thes 4.11 study to be quiet and to do their own businesse 3. § 20 We must conscientiously obey our Superiours in all things where we should not sinne against God This follows upon the former If ORDER be of God as no doubt it is he hath commanded some to Rule some to obey then whilest we are under command a necessity of obedience is laid upon us by the same God It is not our work to examine whether our Governours discharge the duty of their places but to see that we do our own We are not called to examine what power they have in every thing to command nor doth it concern us to enquire whether all these impositions and strict injunctions of such Circumstances Rites or Formes be justly laid upon us by them they shall bear their own burden and if they have not well used their Authority they alone shall be accountable But all that we have to do is to consider how farre we may obey howsoever they may mistake in imposing yet we are to look how farre we may comply with the things when they are imposed When the Gospel hath laid such an indispensible obligation upon us to obey our lawfull Superiours in all lawfull things if we would preserve our peace let us look upon a due obedience as a thing so sacred that no lower matter than sin against the most high God may excuse us from it 4. § 21 Though we may differ in some opinions and private sentiments yet still see that peace be sacred and that with difference of opinions we maintain Love and Charity Particular judgments and the interest of an opinion especially in matters of circumstance are but private things and concern but particular persons But peace and love is the interest of the body it concernes the publick profit and the good yea the very being of the Church for it is not a Church unless united and embodied It is not possible that we should all see with the same eyes or that every thing should have the same relish and savour to every palate that all men should be of the same judgement All are not perfect yet it is not onely possible but a duty that we should all be of one heart f Jer. 32.39 Acts 4.32 Phil. 2.2 and walk in one way and bear the same affections of love one to another Some are weak others strong but let not the strong despise g Rom. 14.3 10. the weak nor the weak judge the strong so shall both together maintain a peaceable Communion There may be variety of Ceremonies and about these variety of opinions yet when love is continued that variety commendeth the unity of faith Faith is the bond that binds Christians in one body and this must be the same can be but one but variety of opinions if without pertinacy and in lower matters may well stand with unity But nothing is so contrary to the Church as schisme and division There were in the antient Churches as great differences in such matters as about Easter Fasting c. and yet they maintained love among themselves Irenaeus sharply reproving Victor for breaking peace by excommunicating the Eastern Churches over which he had no power for the only difference in a circumstance of a day It was the Character of the Christians in those dayes that h Christiani amant paene antequam norunt Tertul. alicubi They loved one another before they knew one another Though they knew not one another by face though they varied in their several Rites yet they loved one another as Christians What Basil the Great saith of i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil apud Greg.
the mean time they forget the most essential and necessary practices of Religion and Piety and begin to place the main of Religion in these unnecessary things and make Conformity and Non-Conformity the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or distinguishing Character of an ungodly and godly man Hence arise those bitter invectives animosities and heart-burnings harsh censures envyings railings and revilings one of another the very bane and pests of Piety and Charity a reproach and scandal even to Religion as too sad experience doth woefully witnesse Now which of these two doth most edifie and so is most expedient he who hath but half an eye may readily see and the weakest reason may soon judg 3. § 7 Again on the one side the Law enjoynes this practice the publick Constitution of the Church requires it on the other side one or some particular Christians are offended at it Judg now which is and must be concluded most expedient whether to refuse obedience by Non-conformity and so offend against a publick establishment scandalize an whole Church and Christian Nation break an uniform order and publick peace offend your lawfull Governours and Superiours and by an eager contending against them give too much occasion to be censured as men that e 2 Pet. 2.10 Jude 8. Despise dominion presumptuous self-willed and not affraid to speak evil of dignities Or on the other side humility to submit to Authority in all lawfull though not necessary things to Conform to the Law which can be but an offence to some particular men who either through weaknesse or frowardnesse may take offence when none is given Which is more blameable to scandalize one or more a few private Christians or a Community and a publick body Which is more expedient to obey a Law and offend but a few or despise a Law and scandalize all 4. § 8 Lastly A Law is made and a Law comes with an armed power a severe sanction if we disobey the publick Constitutions and will not submit to the Laws of the Church we cannot expect to be continued in the Ministery of that Church whose Laws we despise nor receive the legall maintenance annexed to this Ministery Now then supposing still the matter lawfull consider which is more expedient for men to deny Conformity and obedience for the sake of such inconsiderable Circumstances and so become obnoxious to the censure of the Law and deprive themselves of the opportunities of discharging those great duties that lye upon them in their Ministerial Calling and withall deprive their Churches of the benefits of those labours and pains and parts and endowments which God hath given them which they are called to exercise and might by the blessing of God successefully exercise among them to their everlasting advantage yea and possibly expose themselves to misery and want and hunger and thirst when being deposed from their Ministery they may also be deprived of the profits of their places which should buy them bread Or on the other side by a sober compliance an humble obedience in these things which though they like not yet they cannot condemne as simply evil in themselves and unlawfull to preserve themselves secure in their place and Ministery where they may freely do the work of their Calling Preach the Gospel on which errand they are sent lay forth themselves for the good of the Church and employ their Talents for their edification and salvation Which of these two is more expedient Compare these two together which is the more noble work and more necessary duty to Preach the Gospel or to wear a Surplice or to use any other external Ceremonies Which is then more expedient to Silence our selves or occasion our being Silenced for the sake of a Surplice c or rather not to scruple these low things but use them as enjoyned for the sake of Religion Let the Preaching of the Gospel and the main essentials of Piety have their due esteem in our hearts and the matters of Order Circumstance Habits Rites which are not materially evil will not be set in any competition with them and we shall then be able easily to decide the businesse of expediency § 9 The things in Controversie The Liturgy Rites and Ceremonies of the Church of England being now proved neither unlawfull nor inexpedient this is abundantly sufficient to prove the main Conclusion That there is nothing in either of them but what a sober Christian may with a good conscience comply with That we may lawfully Conform to the Law in reference to all these yea during the continuance of this Law and Obligation upon us we ought in conscience to obey and are bound to maintain Peace and Charity in the use of them CHAP. VI. The Conclusion of the whole pressing the main design exhorting and shewing the way to Vnity and Peace § 1 THese things of Government Liturgy and Rites being discussed and nothing appearing in them as established but what may be submitted to without sin I cannot see what imaginable thing can remaine to be justly a Rocke of offence and yet hinder our peaceable communion For 1. § 2 We have a full profession of perfect agreement in all the fundamental and material points and substantial parts of Doctrine and Worship We take it for granted say those a Propos to his Majest Pap. 1. Reverend Presbyterian Divines that there is a firme agreement between our Brethren and Vs in the Doctrinal truths of the Reformed Religion and in the substantial parts of Divine Worship 2. § 3 It is acknowledged that all these things about which the contention is so sharp among us are extra-fundamental of a low inferiour consideration The Differences say those b Pap. of Propos ibid. Brethren are ONELY in some various conceptions about the Antient Form of Church-Government and some particulars about Liturgy and Ceremonies And it is farther granted that these things thus contended against and desired by them to be removed are c Account of Proceed Gen. Except ad fin p. 11. Not of the foundation of Religion nor the essentials of publick Worship § 4 Now these Rites Ceremonis c. being of so low and inferiour a nature is it not sad and to be bitterly lamented that they should be made the foundation of so many evils in the Church and State Account of Proceed p. 10. and the occasion of such sad Divisions between Ministers and Ministers Ministers and their Flocks yea between Subjects and their Rulers an occasion of Sedition and Disobedience to Authority and so exposing many an otherwise-able Minister to the displeasure of their Governours casting them on the edge of Penal Statutes to the losse of livings livelyhoods and of their opportunities for the service of Christ and his Church § 5 But what shall we charge all these evils upon the things upon a sound Liturgy an innocent Ceremony a lawfull Rite God forbid What upon the imposition and too rigorous exactions of our Governours Where is our warrant
perhaps they have just reasons for such impositions how then shall we justifie our disobedience Suppose they mistake suppose they have their sins and may abuse their power yet it is their own power and they alone must answer it if they sin will that excuse or justifie us No no. Ask your own souls d 2 Chron. 28.10 Are there not with you even with you sins against the Lord Is it not our sin that by our eager contendings we do make these lawfull things occasions of so much disquiet in the Church Is it not a sin in us by our earnest oppositions of these things to give the people occasion to think some horrid impiety imposed upon them and that all Religion is like to be lost in Formality and so to fill their hearts with animosities and heart-burnings against their Rulers which is but too sad a preparative I am not so lost to the sentiments of Piety or Charity as to judge that those who make these scruples and raise these disputes have any design or intention to lay such preparations in the souls of men only the dismal event shews that these things too often prove such a preparative to make them ready to take fire and flame in Sedition and Rebellion when any factious Beautifier shall stir up the coales and blow them up to it § 6 For Gods-sake Brethren let us lay our hands upon our hearts and give a faithfull answer Would we be willing to appear before the dreadfull Tribunal of Jesus Christ in these heats and animosities flaming with these contentions and have no better plea than the imposition of an innocent Rite c. or some mistake in our Governours Will the sins of our Governours the mal-administration of our Rulers their mistakes error or faylures in making a Law or some inequality in the Law it self the matter of it not being sinfull excuse us or be a sufficient plea for disobedience in the day of our great account I am much mistaken if it be and so are they that think so Will it not justifie us in the Court of Heaven and shall it satisfie us in the Court of Conscience God forbid § 7 Suppose there be things in our Liturgy Rites Government c. that may not be approved yet may they not be borne No not for Peace-sake The things in difference are of a low consideration but the peace of the Church is of high moment Separations from the Church divisions in it contentions against her Constitutions are sinnes so great and hainous the evil consequences of them so many and fearfull that all Christians should be well advised before they turn aside they should wait and tarry and never vary from much lesse oppose and contend against her Laws and publick practices untill they be perfectly and fully assured that the Lord goeth before them It hath been the judgement of the sober pious and learned in all ages That as Irenaeus e Iren. de Hares l. 4. c. 61. saith they that for trifling and small causes deride the body of Christ such can make no Reformation of such importance as will countervaile the damage of division Many things of this inferiour nature we must endure yea and we may bear with them though perhaps we may not approve them It is not the same thing said that wise f Non est idem ferre siquid ferendum est ac probare siquid probandum non est Cicer. Famil l. 9. Ep. 6. Roman to bear or suffer what may be borne as to approve what may not be approved We may questionlesse yea we ought to bear with many things in others for charity and peace sake yea in the Church too when yet we may not have reason to give them our full approbation but may sometimes have reason to wish them better § 8 Possibly there may be some abuses of this nature which we judge our Rulers will not but it may be indeed they cannot without a greater inconvenience reform possibly what we judge to be amisse they may see no reason to change If we must needs contend and deny peace and forsake Communion with a Church untill all those things which we judge corruptions be purged out if we cannot bear with the ignorance frailties or mistakes of men in inferiour inconsiderable matters and the best of our Rulers are but men and the matters of our differences are of no higher concernment if we will not maintain peace in nor hold Communion with a Church while some men shall judge her in some things too remisse in others over-rigorous and zealous we must then stay till there be no Church in the world to maintain Peace in and hold Communion with § 9 Who will give me the tongue of the Learned and the Pen of a ready Writer that I may perswade to and prevail for Peace and Obedience Here lieth the great interest of Religion This is an essential part of our Christianity The g Rom. 14.17 Kingdom of God consists not in meats and drinks not in Ceremonies and circumstances not in using or not using this or that Liturgy these or those Rites but in righteousnesse peace and joy in the holy Ghost This is the Character of the h Jam. 3.17 18. Heavenly wisedom that it is first pure then peaceable Here onely springs the fruit of righteousnesse it is sown in peace of them that make peace This is the duty of Christians i 1 Pet. 3.8 9.10 11. To love as Brethren not rendring railing for railing but contrarywise Blessing Let him refrain from evil and his lips from speaking guile let him not banish peace yea if peace shall seem to flye from him and be difficult to be attained let him by all honest wayes and earnest endeavours seek peace and pursue it How zealously doth the Apostle stirre up the Church against the disturbers of her Peace and exhorts them k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.17 18 to watch and note who they are that cause divisions and offences among them that they may avoid them Yea he doth stigmatize them sufficiently and layes this black character and brand upon them that They that are such serve not the Lord Jesus but their own bellies and by good words and fair speeches deceive the hearts of the simple How earnestly zealous against such and passionately angry at them doth he discover himself to be when he breaks out into this expression l Gal. 5 1◠I would they were even cut off which trouble you § 10 As sometimes the Church of Israel under the afflicting hand of God So the poore afflicted distracted Church of England now under the sad divisions and contentions of her own Children seems to cry out bitterly m Lam. 1.12 Is it nothing to you all ye that passe by behold and see if there be any sorrow like unto my sorrow that is done unto me and most passionately calls to her contending children wooing them in the Apostles words n Phil. 2.1