in words and syllables 7. If Christ had bound us to this Form then we were to use no other neither might the Church prescribe any other neither might particular Christians use their gifts in Prayer nor various Forms of their own or others prescription which would be too grosly absurd for any to assert § 5. But fifthly to infer that Christ by prescribing this Form as imitable by us or by propounding and commending this to us as a Rule or Form did thereby tye us up to other Forms or gave power to the Church to binde us to Forms or that we might binde our selves to other Forms is as great an inconsequence as any in the world for we have shewed there 's more reason to judge that he left it as a Rule than Form If he left it as a Form it 's no ground for other men to make Forms but rather a ground to the contrary it being his Prerogative as our Lord and Master And besides if he hath given us a Form and we are thereby bound to words and sentences we ought not to take up other Forms and multiply thousands of mens prescriptions for the sence of Christ must needs be one of these two when you pray say i. e. use this as the onely Form of Prayer and stick to it for words and sentences and never trouble your selves about any other for if it be taken in the other sence it 's universal Take this as a standing general rule of Prayer to which all sorts of Petitions Deprecations Confessions Thanksgivings are referrable If he had authorized any to compose other teaching Forms he would have said You Apostles and your Successors thou Catholick Church or National Church or particular Congregation do you compose a Form of divine Service and I will set my hand to it § 6. The second part of the Question is Whether a Christian may suffer himself to be bound to a Form of Prayer by humane Authority pretending thereunto The Answer to this Enquiry will be double 1. That whatever Authority Ecclesiastical or Civil doth pretend to such an imposing power a Christian is not to subject himself by active submission 2. That no powers beneath Christ can pretend justly to such Authority The reasons of the first hath been largely enough insisted on before therefore I shall here but touch upon them 1. Because Christ hath not left it indifferent to a Christian to be bound in matters of his Worship where he hath left him at liberty for thereby the use of discretion in conveniencies is lost 2. All those reasons why he may not binde himself to a Form of Prayer do formally prove that he is not to permit himself to be imposed upon in this kind by another 3. None but Christ may prescribe set-Set-forms of his own Worship and we are not allowed obedientially to submit to any Legislative power in this kind as hath been shewed 4. If a Christian suffer himself in this to be imposed upon he parts with one of the most eminent priviledges that he is capable of viz. that of speaking his minde to God in Prayer and not to be bound to the Dictates and Suggestions of another Who can know our own case in respect of Sins Wants Temptations Mercies c. better than our selves What is more unreasonable than that a Childe though he cannot speak plainly should not be suffered to speak his mind to his Parents as well as he can but must be always prescribed to it in the Servants or elder Brothers words and expressions To deal thus with God's Children is to go about to abandon the Spirit of Adoption which God's Children are led by Rom. 8.2.14 15. which Spirit they have for this end that they cry Abba Father that they may speak the language of the Spirit in Prayer though their utterance be in broken and abrupt Sentences even in sighs and groans which God knows the meaning of Wherefore to put our selves under humane set Forms is to put ourselves into the greatest spiritual Bondage of this nature § 7. Secondly No Power Ecclesiastical or Civil can pretend justly to Authority from Christ to impose on Minister or Christian a set Form of Prayer Argum. 1. If any can pretend to such Authority it must be to impose a set Form of Christs composing or of humane composition But they cannot pretend justly to impose any Prayer of Christs composing because Christ hath neither required nor allowed the imposing the use of that which is called the Lord's Prayer by penal Laws What corporal or pecuniary Mulcts are to be inflicted on a man that doth not use the very words of that Prayer by virtue of any Law of Christ Is he to be Whipped or Fined for it by the Magistrate or Excommunicated by the Church Again they cannot pretend to impose a Form of humane composition for if there be no ground to impose a Form of Prayer of Christ's composition by a penal Law much less to impose one of Mans And for any to undertake either Church or State to prescribe the worship of Christ and to enforce it by punishments where Christ never deputed or allowed such Authority is the greatest presumption and insolency in the world § 8. Argum. 2. He or they that impose a Form of Prayer must do it because it is necessarily or indifferently requisite so to do according to the revealed Will of Christ But none can impose a Form of Prayer for any of these reasons Ergo. 1. None can because a Form of Prayer is necessarity requisite 1. Because Christ hath no where required the Church or Magistrate to impose 2. If a set-Set-form of Prayer were absolutely necessary it could not be to any person or season dispensed with 3. If the necessity be pleaded for publick Prayers that there should be a set Form there is as little necessity of that can be proved from the Word of God as of private set-Set-Forms 4. If there be need of a Form for help in some cases in respect of present weakness of Ministers or Christians it 's no reason therefore it should be imposed as necessary to all it 's pleaded for upon the account of Uniformity but if some of his Majesties Subjects wear Spectacles because of the weakness of their Eyes must all do so too for Uniformity sake though their Eyes be never so good We are to strive after perfection and conformity to Christ therein but are not to endeavour to conform to the weaknesses and imperfections of his Members and take our measures thereby though we are to bear with and condescend to them as much as may be without sin § 9. Secondly A Form of Prayer cannot be imposed as indifferently requisite to the worship of Christ because 1. If any thing be indifferently i. e. conveniently requisite to the worship of Christ it is because Christ hath willed it indifferently requisite for all matters of his Worship take their first reason from his Will 2. There is no reason from the
indifferency of any thing to impose it as necessary But in Spiritual concerns the indifferency of any thing is a reason against the imposition of it as necessary because such an imposition takes away the Formal use as an indifferency 3. What Christ hath revealed as indifferently requisite he hath required a Christian to use indifferently by the judgment of discretion for every action concerning Christ's worship is to be performed as Christ hath prescribed the nature of it necessary things to be done necessarily by us but not to be imposed on us and indifferent things indifferently Therefore an Imposition to enforce the use of indifferent things necessarily and necessary indifferently is unlawful as contrary to the Will of Christ 4. We have before proved that neither Church nor State can change an Evangelical Indifferency in the Worship of Christ into a Necessity § 10. Arg. 3. To exercise Dominion over Mens Faith is unlawful but for Church or Magistrate to impose a set Form of Prayer is to exercise Dominion over Mens Faith Ergo. The Major is without question and to exercise such a Dominion is to prescribe what we shall believe and practice or to enforce us to practice in Sacred things without believing The Minor is true because there can be no greater exercise of Dominion over Faith than in imposing on us a Form of Prayer for every Prayer is to be prayed in Faith or else it is sin Now to impose a Form on me being to enforce me to that Prayer that I be not satisfied in is to impose on my Faith i.e. to prescribe what I should believe for practice in Prayer or to enforce me to practice that which I do not believe i. e. to pray that Prayer and that constantly in such a part of Worship which I cannot do believingly § 11. Arg. 4. If one Church may enforce a Form of Prayer by a Penal Law then another may i. e. if a National Church may enforce a Form of Prayer on all her Subordinate Churches and Members then the Vniversal visible Church may on the National which are her Members and if the National can punish the Diocesan or Parochial for Non-conformity in this kind why may not the Catholick punish the National for the same fault i. e. for using a Form of Prayer not sufficiently allowed or prescribed by the Catholick and if the National can interdict an inferiour Church or Excommunicate a particular person for refusal of such Obedience why may not the Catholick deal with the National in the same kind This must needs be conceded but that it will be said we do not know Where to find the Catholick Church and though the Church of Rome calls herself so yet she is not to be believed she bears witness of herself and that witness is not true I only reply We can as easily and more find the Catholick Church as a National for there hath been always a Catholick Church but there never hath been nor will be a National Gospel organized Church in the world And we may as well believe a pretending Church calling herself Catholick as a pretending Church calling herself National when as they are equally to be accounted as no Churches of Christs Ordination as I can easily manifest when time shall serve Well then the National Church lyes liable to the censure of the Church Catholick for using a distinct set Form of publick Prayers established by her self whereby she renders herself a gross Non-Conformist to the Catholick Church and an Independent in respect of all other National her Form of Prayer being not Uniform with theirs If it be said the Church may compose and impose a Form of Prayer we must know what Church that is and not be deluded with a Name Is it the Catholick Church if so why have we not a Catholick set Form of publick Prayers and all National Churches bound to the use of it And why on the contrary doth every National Church make and use Forms of their own And if it be said The National is the Church it 's false for it 's not the Church by way of Eminency it 's not the most Generical Church because it 's not the only Church there are many National and there are many other sort of Churches that will put in for as good a right as the National and if every National under the Name of the Church may do this and have a distinct Form of Prayer what will become of Catholick Vniformity And if the Church as Provincial or Diocesan what will become of National Vniformity And if this power be granted to any or all these subordinate Churches Actum erit de Vniformitate Catholicâ § 12. But the great plea for a Form of Prayer in the Church is Vniformity for this cannot be say some Men without it Answ Uniformity in the Church cannot be by particular National Forms it must be by a Form Catholick 2. Can there be no Vniformity in the Church without a sameness in Words and Sentences in prayer there scarcely being two Scripture-Prayers that are altogether the same in Words and Sentences Doth not Uniformity consist rather in agreement in Principles and the Analogie of Faith submission to and closing with the same King Priest and Prophet conforming to and walking by the same rule of the Gospel an influence and guidance by the same Spirit 3. If Uniformity of the Church lyeth in such Externals why is not a set Form of Preaching established that none shall use any other besides such Homilies 4. If a set Form of some Prayers be necessary to Vniformity why not of all as well of private as publick for if the Church be not close tyed in bond of Vniformity by uniting Families and Individuals it will break to pieces for all a publick Form The first and main Union in the Church is that which knits every purticular Member to the whole by joynts and bonds and that there may be true Uniformity this must be carefully maintained but it 's 〈◊〉 which the great contenders for a pretended Uniformity least 〈◊〉 themselves about § 13. Another great plea for publick Forms of Prayer is the 〈◊〉 ness ignorance and laziness of many Ministers Rep. The 〈…〉 holds for set Forms of publick Sermons the necessity of which for a time was well considered at our first coming out of Antiâ—â—â—â—an darkness and any one that could read but a Chapter Prayer and Homily in the Mother-Tongue did a great deal of service to God and the people But there is not the same reason now the Church is better provided with able Labourers or at least might be if she would 2. It is the ready way to fill the Church with this sort of Cattle those lazy ignorant scandalous Priests for Mother-Church not only to connive at them but to countenance them and maintain them in their pride and sloth and by making their Exercisâ—s for them whilst they be idle debauched and prophane minding nothing but the profits pleasures and Honours of this Life 2. The only way Ignavum fucos pecus a praecipibus arcent is to banish these droans from the Church and not to turn all the Church unto droans and nothing starves them sooner than to leave them to their own stock for Praying and Preaching and it 's best that their Ignorance be bewrayed that they may be ashamed and get better instruction and exercise in Spiritual things which are to be guides to other Mens Souls or if they be not ashamed the people may have a full knowledge of them and be wiser than to entrust their Souls in their hands Therefore it 's good that the Props be taken away and it will soon appear whether such pretended Church-pillars be sound or rotten § 14. What is alleadged about Ministers abuse of parts in publick Prayers or want of sufficiency is no forcing Argument for imposing a Form for the abuse of good things is no argument against the use we may as well say Because some will be Drunk therefore none must drink Wine or Beer 2. Insufficient Ministers are to be removed or further instructed if they be capable and willing as Apollo was 3. Are not Church-Prayers lyable also to abuse when used by sottish Priests in a formal customary slovingly and prophane 〈…〉 and a hundred times more wrong done thereby to the honour of Religion and the poor Souls of the people than by some weak expressions and sentences or words struck out of joynt by the laborious faithful and zealous Ministers that conscientiously endeavour to use and improve the Talents given them to the service of Christ the conversion and edification of the Souls of the people FINIS
Legislative Power Chap. 5. Concerning the nature of Conscience Chap. 6. Concerning the dominion of Conscience Chap. 7. Of the strong and weak Christian Chap. 8. Of Scandals and their natures Chap. 9. Of Necessities and Indifferencies Chap. 10. Certain Propositions concerning Necessities and Indifferencies Chap. 11. Of Christian Liberty Chap. 12. The first Question handled about things indifferent Chap. 13. Of the Power of the Church in things indifferent Chap. 14. A Digression concerning Subordination of Pastors in the Church Chap. 15. Of Magistrates power in matters of Religion Chap. 16. Of the use of the Magistrates Sword in the execution of Ecclesiastical Justice Chap. 17. Of the limits of the Magistratical power in matters of Religion Chap. 18. Of a Christians duty in case of humane Laws in matters religiously indifferent Chap. 19. Of Humane Constitutions in the Worship of God besides the Word Chap. 20. Of the united Power Legislative of Church and State Chap. 21. Of Decency and Order Chap. 22. Of Imposition of Ceremonies Chap. 23. Of Obligation to a Form of Prayer ERRATA PAge 12. line 3. for when he by his Law read when man by his Law P. 13. l 3. for immediately r. mediately Ibid. l. 30. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 31. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 24. l. 9. for obedience r. such obedience Ibid. l. 26. for Masters r. Master P. 25. l. 37. dele The in the most certainly P. 35. l. 13. dele They. P. 36. l. 4. for our r. your P. 44. l. for just and equal r. justly charged P. 45. l. 3. dele thereof P. 48. l. 20. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 53. l. 27. for duty r. guilt Ibid. l. 12. for in religious service r. religious service P. 85. l. 24. for c. r. and. Ibid. l. 39. for Co-ordination r. Subordination P. 88. l. 35. for Nation r. Nations P. 93. l. 8. for by Assemblies r. assembled P. 100. l. 21. r. unlawful in the Worship of God P. 112. l. 33 dele therefore that P. 114. l. 16. r. and sound in his principles P. 125. l. 19. r. of what hath been said is Ibid. l. ult for consequentially r. consequential P. 128. l. 11. for thught r. taught P. 140. l. 2. for and Christ hath r. and hath Christ P. 152. l. 17. for prophane use of them r. prophane manner CHAP. I. Of the Twofold Jurisdiction which a Christian by the Law of Christ is subjected unto § 1. THat there is such a thing as Christian Liberty none pretending to a true information in the Doctrine of the Gospel of Christ I suppose will deny neither need I make it my present task for to prove But the great Contest for many Ages hath been about the true Nature and Extent of this Liberty Some stretching the bounds thereof larger than Christ ever did intrenching on Civil and Moral Laws opening thereby a gap to Licentiousness and the violation of the bonds of Humane Societies in Magistratical Rule and Government Others curtalizing and abridging the said Liberty not allowing it those lawful extents allotted thereto by Christ audaciously depriving his poor Members of many Gospel-Priviledges and Advantages granted them by Charter from the Supreme King and Lawgiver Civil and Antichristian Powers still making it their business to spy out this Liberty and their great designe to bring them into Bondage § 2. Calvin observes Duplex esse Regimen in Homine alterum Spirituale quo Conscientia ad pietatem cultum divinum instituitur alterum Politicum quo ad Humanitatis Civilitatis officia quae inter homines servanda sunt homo eruditur Jurisdictio Spiritualis Temporalis i. e. There is in Man a twofold Government the one Spiritual whereby the Conscience is instructed unto Piety and the Worship of God The other Political whereby a man is taught the Duties of Humanity and Civility which are to be observed between man and man a spiritual Jurisdiction and a temporal Which Observation hath Moral foundation and an Evangelical ratification the whole of a Christian being comprehended under these two Heads of Duty charged upon us by the Old and New Testament towards God and towards our Neighbour On the first of which Christ hath by his peculiar Legislative Power over his Church established the whole Oeconomy thereof On the latter he hath chiefly raised the edifices of Civil States and Humane Societies where he hath allowed a latitude of Legislative Power unto the Sons of men as unto his Delegates and Substitutes in earthly Rule and Government Unto both of these Jurisdictions he hath laid on man a firm Obligation by planting his Moral Light in Conscience so that he cannot start from either of these Duties without starting from himself as our first Parents did in their Transgression and all others in putting forth the poyson of that original blot in actual sins of Omission or Commission all which are but irregularities or nonconformities to this Moral obligation laid on Conscience either manifestly so or easily reducible thereunto For whatever is a trespass against the revealed Will of God for Duty in Moral Obedience or instituted Worship is a sin not but that Instituted Worship is fundamentally Moral Obedience but is therefore in some sense distinguished from it the serving of God according to his own appointment being the principal part of the Moral Law because God hath according to the several states of his Church altered the mode and manner of his Worship as he hath thought it best in his Wisdom and as hath bin most suitable to the several ages and states of his Church which alterable or altered Circumstances being the product of Christ's Prerogative alone are called his Instituted Worship § 3. Hence both these Jurisdictions are Primarily and Morally subjected to the King of Kings he orders disposeth of and rules in the Kingdoms of men as well as in his Church and hearts of men yea by ruling Heart and Conscience as well as by disposing Providence he rules Civil States and subordinate Societies but the manifest difference is here that God's political Rule in the Kingdoms of the Earth and humane States is more remote and mediate but that of Church and Conscience being Spiritual is more proximate and immediate He only gives general Laws to Civil Societies and leaves a limited Legislative Power as to particular collateral and incident cases to humane Governours substituted providentially by him To these he leaves the immediate administration of Rule and Government as to an Executive Power altogether and as to a Legislative Power in a great measure but hath reserved the immediate administration of Rule in his Spiritual Dominions to himself alone as to Legislation in his Church and both Legislation and Execution as to Conscience § 4. These two Modes or Degrees of Administration must not be confounded together Man must have no greater share in Rule and Government than
Christians are liable to such Laws then it 's lawful to erect a ceremonial Law under the Gospel for what is a Law of or for a body of Ceremonies but a ceremonial Law But Christ would never pull down one ceremonial Law by his death for man to erect another and pull down one Jewish and leave it lawful for man to erect one more heathenish would he abolish one ceremonial Law of divine Institution and leave it to man to establish a new one of his own devising yea a thousand ceremonial Laws of as many sorts as there are several Churches and Ages in the world It 's a most absurd and untheological conceit that a ceremonial Law is consistent with the state of the Gospel wherein all Vails whatever is removed from the Lord Jesus besides the vail of his flesh neither is the Spirituality of his Ordinances to be clogged with such a bulkie mass of fleshly Institutions § 5. Arg. 3. If we be not liable to an imposition and enforcement of Christ's own by a temporal Penal Law much less liable to such imposition of ceremonies by Ecclesiastick or other authority for all imposition is by a Penal Law but we know Christ never made any Penal Law to be Ecclesiastically administred thereby to enforce men to Baptism and receive the Supper His people that submit to his Ordinances must be willing and free whereunto they are brought by enlightning the Understanding and perswading the Will as the great end of the Gospel preached Those that will say otherwise must justifie the Spaniards in America in bringing the poor Indians to their baptism by force The claim that any make to the use of the Magistrates Sword or force of Arms to prevail with men to submit to any things pretended to be spiritual is of like nature and will fall under the like condemnation And how much worse by the Rule of Proportion must that needs be to enforce ceremonies of humane institution than those of divine Would not Christ give such a power to the Church to enjoyn his own institution under Corporal or Penal Mulcts how much less will he bear so great an usurpation for any to erect a body of ceremonial Laws with Penalties annexed thereby to enforce them on the Consciences and practices of others The Argument stands very fair and forcing from the greater to the less That power that cannot justifie the imposing any of Christ's own Ordinances on men even on unregenerate and no visible Members cannot justifie the imposing humane Ordinances on the visible Members of Jesus Christ but no Power can justifie the imposing any of Christ's Institutions by a Penal Law c. Ergo there is none can pretend to defend any such proceedings by any plausible Argument from Scripture or right Reason § 6. Arg. 4. If the Church is liable to the imposition of Ceremonies not instituted by Christ it 's either to the imposition of insignificant or of significant It 's not subjected to the imposition of insignificant i. e. of childish or irrational empty ceremonies of no signification for this were to mock God and imitate the Heathens in a gross manner to use antick gestures and actions in God's solemn Worship of which there can be no plausible reason pretended therefore such things are absolutely vain and unlawful 2. For significant Ceremonies Church-powers cannot impose them 1. Because none may devise and enact such into a Law at pleasure 2. None can pretend sufficiently to the signe and thing necessarily requiring signification thereby in Christ's Worship but Christ himself A significancy in divine service must be such as Christ would have no other he will not have such things signified as are heterogenious to his service and homogenious things onely may be represented by homogenious signes and who can determine such but the most wise Legislator and King of his Church 3. Significant Ceremonies are so by virtue of adaptation of a signe by some Law to the thing signified and they are either Moral or Instituted Moral and natural are such wherein there is a natural or moral relation between the signe and thing signified or at least acquired by use and custom as bowing the body and uncovering the head of reverence and subjection c. and there is nothing in this kind necessary to be done in the Worship of God which is not already done for if Christ had seen a necessity of any more ceremonies of that kind he would have annexed them Again ceremonies of limited Institution are not to be imposed for such are either Typical or Sacramental 1. There can be no Typical Ceremonies under the New Testament because the Body is come and the Shadows must flie away 2. Nor can there be any Sacramental Ceremonies instituted for herein lies the exercise of Christ's Prerogative to institute Sacraments neither doth he enforce the use of any by corporal or pecuniary Penal Laws 3. A Sacrament according to the Church of England is a visible signe of an invisible Grace in which sence all significant ceremonies should be Sacraments as the Surplice a signe of inward Purity but they that have not power to give the thing signified as well as the signe have no power to make a Sacrament which Christ does in all his 4. A Sacrament is not every significant sign in divine things but such a ceremony as is a federal signe and seal such was Circumcision and the Passover of old Baptism and the Lords Supper under the New Testament such though humane Innovatious is the Cross in Baptism and the Ring in Marriage for they are consecrated Ceremonies significant and federally obligatory which appears by the Churches institution of them But there may be no Sacramental ceremony instituted by the Church this would be a gross addition to Christ's Sacraments annexed to the New Covenant which must not be altered nor have any new ones superadded for if any humane power may increase the number of Sacraments viz. to three or four they may go to seven with the Papists and why not as well to seventy Those two additional which some Protestant Churches retain they are beholding to Rome for the institution of them Mr. Bradshaw and others hath sufficiently proved that no Church can institute ceremonies of Sacramental significancy and intent and therefore I need not enlarge here upon it CHAP. XXIII Of Obligation to a Form of Prayer § 1. HAving discussed that Question whether a Church or Christian is liable to imposition of Ceremonies it remains now to enquire How far a Church or Christian may be obliged to a Form of Prayer A Form of Prayer is such a Prayer as is premeditated and prescribed by our selves or others as to the matter and form of Petitions and Words constantly and unalterably to be used on times and occasions suiting the matter form and drift of the said Prayer The Question here will not be Whether a Christian may not use a Form of Prayer but Whether it be lawful for a Christian as much
The Catholick HIERARCHIE OR The Divine Right of a SACRED DOMINION IN CHURCH AND CONSCIENCE Truly Stated Asserted and Pleaded Put them in mind to be subject to Principalities and Powers to obey Magistrates and to be ready to every good work Tit. 3.1 Give none offence to Jews nor Gentiles or to the Church of God 1 Cor. 10.32 The spirit of a man is the candle of the Lord searching all the inward parts of the belly Prov. 20.27 LONDON Printed for Sam. Crouch at the Princes Arms in Popes-head-Alley in Cornhil and Tho. Fox at the Angel in Westminster-hall 1681. TO A WORTHY GENTLEMAN SIR WHen the mindes of men are blinded with Interest and Errour or vitiated with Prejudice and Partiality the wonted manner of opposing Truth is fortiter calumniari being not able any longer to defend themselves by subtile Sophistry and cunning Evasions from the convincing evidence and demonstration thereof Hence it must be either stigmatized with terms of Opprobry and Contempt or its right names exposed by a proverbial and malicious abuse to the scorn and derision of the Ignorant and unstable Vulgar most easily by artificial pious Fraud inspired with a fond Opinion and through the enchantment of that Opinion transported into a furious Zeal for or against such things as they never weighed in any balances of right Reason or duely examined the goodness or evil of and hence are carried this way or that way as designing men shall lead them or as the wind of Popularity raises the swelling Surges of boundless Passions and Affections verifying the Saying of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand Opinion more than Truth impression makes On th' Vulgar and as more perswasive takes And truely Sir among good words perverted from the right meaning and abused to Reproach none have been more than those two which the Author of this small Treatise hath dignified his Title-page with A Catholick in our days is become as contemptible as a Puritan formerly or a Phanatick now whenas every good Christian is really a Catholick and doth approve himself so in his Principles and Practice is a Member of the Catholick Church hopes to be saved by the common i. e. the Catholick Faith exerciseth Catholick Holiness in his life and conversation holding a Catholick Communion with all visible Catholicks And this is the Christian that is likeliest to contribute most to the healing the manifold heart and Church-divisions among us And as for Hierarchy it 's well known how our Age hath delivered it up to the infamous usage of scurrilous Tongues and Pens notwithstanding its venerable and never-enough to be admired significancy that the very naming it calls for Reverence and Devotion yea it s very letters and syllables will be a Monument of Renown maugre all the designes of ill-minded men to abandon the Churches glory and to convert all Ecelesiastical Decency and Order into a confused Chaos of phantastical Imaginations or a miscelany of private Humours and Interests And do men know what Hierarchy is that speak so irreverently of it is it not a Sacred Jurisdiction and where is it seated and exercised is it not in the Church and Conscience seats of its dominion so sacred that no Secular Power can aspire unto without the highest usurpation And there is no true Church and sound Conscience in which the Hierarchy doth not exert its power and is not as freely submitted unto with all due homage and obedience And whatever some licentious Protestants may pretend to and raise so much dust of contention about or of whatever Churches of unquoth names and worse natures they profess themselves Members if ever they intend to be saved they must notwithstanding all their religious Huffs at last be found Members of the Catholick Church and be subjected to the Catholick Hierarchy thereof And till this professed subjection become more universal among Christians Religion will still be splitting on the Rocks of Faction Schism and Phanaticism Sir you will finde the principal designe of those few sheets submitted to your judgment is to recommend this Panacaea or Catholick Remedy for the sound healing of of our morbid Church which seems to labour under some Disease not unlike the Microcosmick Scorbet being according to the account of late Physicians a complication of all Distempers or transforming it self Symptomatically into the shapes of all diseases of the Body natural Without doubt our Remedy being prepared and applied S. Artem Spiritualem may contribute towards the recovery of our thrice-honoured but languishing Mother more than all the essential or golden purging Spirit of Cochlear in London can do to the restoring of one Scorbutick body neither is it prepared in every Elaboratory He saith there is one at Westminster can do more towards it than any in England besides He tells me also of one admirable Vertue that it doth wonderfully pacifie the disquieted Archeus of a Body Politick and if it be so I will assure you it 's to be preferred beyond all compare for the plain truth of it is the old Remedies of purging and bleeding do but scurvily agree with it and it 's very apt to Relapses after those rugged Medicines as we finde by sore experience Sir my Friend hath taken some pains out of love to his Country to clear up the nature and demonstrate the necessity of a Catholick Hierarchy though you must not expect to finde that word often mentioned the Vulgar being so apt to start at it as a hard dangerous word pregnant with a Pope Sir I had not obtained leave of my Friend to present these Papers to your view but upon condition that I would apologize on his behalf for the plainness of his Stile saying that he is naturally a stranger to the smooth dresses or high strains of Rhetorick indeed it 's my judgment that the plain truth especially when it acts polemically requires it not but is usually delighted in a garb most like it self and thereby is rendered most acceptable to every good man and solid judgment He likewise humbly desires that you will deliberately read and not suddenly censure any thing as dissonant to truth till you have duely weighed it in it self as in its dependencies and suppositions on which it is built Sir to conclude I humbly crave pardon for the trouble I have given you though I am fully satisfied the subject will not be unpleasant to you whom I know to be an Ecclesiastical Adeptus In respect of your Catholick spirit superlative love to the Church and singular devotion towards the Hierarchy That you may long live and continue in the same minde and practice and many follow your worthy Example is the devout Prayer of SIR Your most humble Servant Catholicus Verus The CONTENTS Chap. 1. OF a Twofold Jurisdiction which a Christian by the Law of Christ is subjected unto Chap. 2. Of a Legislative and Executive Power Chap. 3. Of Christ's immediate Legislative Power Chap. 4. Of Christ's mediate
according to the Rules of Expediency and Judgment of Discretion And this proceeding in Spiritual affairs is that which is most conducing to the Glory of his Name and the Beauty of his Church How great a presumption is it in any Church to attempt the altering this course of Government which Christ the Head hath settled and frustrate his ends in Necessities and Indifferencies by causing those things which he hath made necessary to become indifferencies and what he hath made indifferent to be done necessarily and hindring that conscientious discreet occasional use which he hath determined and required as most conducing to his own Glory and the good of his Body the Church § 8. Now whereas the End of exercising this Juridical Power so much pleaded for in the late Centuries of the Church is Vnity and Vniformity without doubt this principally and primarily belongs to the Catholick Church that the whole visible Body of Christ may be one and the same in Discipline and Ceremonies For if it be so desirous and to be maintain'd with such a great curiosity and exactness of Ceremony in a particular Church how much rather ought it to be in the Catholick a Catholick Good being much more desirable and of far greater concernment than a particular Good But as we have shewed that there is no such Catholick Power in the Catholick visible Church practicable so it 's easie to make manifest that a Catholick Vniformity in matters of Indifferency will never be attained among Churches or particular Christians nor never was intended by the Lord Jesus Christ any more than that all his Members should wear the same Cloaths or dwell in the same shaped Houses for had it been necessary that there should have been no difference in indifferent things but all should have gone the same way in the use of them and none varied according to the judgment of Discretion then Christ would have made it necessary and then indeed all those things would have been Necessities and there would have been no Indifferencies at all but we see that Christ designed it for the Benefit and Edification of his Church that there should be Varieties in the use of Indifferencies and so far from the disparagement of it as some men would have it that it 's as conducible to the Splendour and Beauty of his Workmanship as the Variety of complexions and dispositions of Men to the old Creation Now for men to place the Vniformity of the Church in those things that Christ never placed it in is no small reflection on his Wisdome and Prerogative for nothing carries more Evidence with it than that those things that he left indifferent he intended neither Conscience or Church should be determined ad unum in by any in matters of Worship but that they should be varied at the discretions of particular Churches and Christians and that such variety should be of advantage to Edification and not that it should be bespattered with the foul names of Faction and Schism when such use their Liberty in this kinde § 9. But suppose such a thing had any probability to be the minde of Christ Was it ever attained or is it attainable that there should be an Vniformity in the use of Indifferencies that all Churches and particular Christians had the same Sentiments and went the same way in the use of indifferent things or is it possible to bring men to it Or if they were brought to it what advantage would accrue Would it not prove a great disadvantage But some men plead That some indifferent things should be made necessary as the very terms of Communion and in conformity unto these should consist Vniformity To which I answer 1. That this is but a humane Project 2. That if Christ had approved such a way he being the Author of Peace in his Church and not of confusion he would have allotted it and told us what the Indifferencies should be and who should have had a deputation to make them Necessities and Conditions of Communion for Vniformity But 3ly He hath appointed Ordinances enough of this nature and chosen out those things himself wherein the Uniformity of his Church should consist the Word Sacraments and Prayer and all Churches that do walk in these according to Gospel-Rules are Uniform have Ceremonies enough and have no need of setting a new Mint on work § 10. And suppose that such a thing were attainable that there were an agreement in the whole Catholick Church about some little External Ceremonies what they should be and how used Would this abundantly answer the nature and end of a right Uniformity in the Church Would it cure all Schisms or prevent them Would it keep the mindes of men in a due proportion to each others Would it maintain Purity of Doctrine and Worship and expel all Pollutions and Corruptions in both I say Nothing less For we see by dayly Experience it doth not do this in those Churches where 't is most zealously pursued if we look but into the Church of Rome and into Protestant-Prelatick Churches we see what great Errors and Heresies in Doctrine and Corruptions in Worship do abound accompanied with irreconcileable Differences and irreparable Breaches of communion in the highest and weightiest matters wherein it is concerned notwithstanding the common consent and agreement in the stress that they lay upon those small and trifling observances and not on aberrations from sound Doctrine or defection from purity in that Worship which Christ himself hath instituted which are to be bewailed as the great Schisms in the Church notwithstanding all External Conformities § 11. But we must enquire out a better way of setling Vniformity in the Church more agreeing to the mind of Christ and practicable in the nature of it and therefore zealously to be pursued by all that love the Name and Kingdom of Jesus Christ and that is That all Churches walk by the same rule of the revealed Will of Christ and subject themselves to his Laws and Government that they be uniform in all that he hath made necessary to be believed and practised as in all things necessary to Salvation and a Christians edification in matters of Communion as in the word Sacraments Prayer singing Psalms c. by all these in worshipping God in the Spirit and not to trouble and distract their walk and interrupt their Worship with the New-fangled Multifarious Brain-sick Laws of Men in instituted Worship nor placing Uniformity in a heap of huskie nauseous Ceremonies For the Rule being one and the Law-giver one all the true Churches of Christ will agree in substance submitting to one King and conforming to one sort of Laws and though there may be some small differences in their Interpretation of those Laws determining things necessary and the Exercise of discretion in things Expedient because of dubious and difficult circumstances attending yet all agree in the main things required by Christ for the way of Salvation and the main conditions of Communion And
other Pastors subordinate infallible And it is the greatest reason that he that hath the greatest Charge should have the best understanding to know how to manage it And to what purpose is it for us to seek after further light by going to those that the Church hath further entrusted if they be not holier wiser and juster men than our selves yea than all their inferiour Officers And what is it we aim at most in such Enquiries is it Fallibility or Infallibility Would any one in his best wits be deceived and would the Church deceive any but use the best ways and means for enlightning mens Understandings and reducing them from darkness and errour § 9. Arg. 6. I argue from the nature of the Church in which this Subordination is required That Church must be understood to be the universal visible Church and not any particular Church 1. From the usual acceptation of Church in the like sence when we say The Church with an Emphasis 2. There is no more reason the Church should be understood of one kind of particular Church more than another a Provincial Church or Diocesan may be called the Church by way of eminency as well as the National and if there be more reason because the National is comprehensive of them then much more that the Catholick should be understood by it because it comprehends Nationals and is most comprehensive of all Churches on Earth So that it will unavoidably follow that if there be a Subordination of Pastors in the Church it is in the Catholick Church and the more large the Church is the more extensive is the power of the Pastor and the most comprehensive Church hath a supream Pastor to the Pastors of all other Churches subordinate to it Obj. But the universal Church Visible is not Organical and therefore not capable of an Oecumenical Pastor Answ It is Organical for it 's made up according to our present Phainomena of a Church of visible organized or organical parts comprehending each other and therefore must needs have a visible organical Head principium sensus motus animating all the parts in their respective Subordinations and Relations It 's absurd to say that the hand organized with fingers and joynts the feet with toes and all its parts and so of the other members that these united in one body make not up an organized body and have not one Head common to the totum to communicate respective vigor to each of these members So to say that in the Church there is National Churches organized c. so Provincial c. Diocesan organized and not that the universal Church visible is organized with and influenced by a visible Head is most absurd Again there is the same and greater reason upon the forementioned grounds for the Organization of the Catholick Church than for the organizing of a National Provincial or of any of the inferiour Subordinate Churches for if Order and Uniformity and due administration of Government cannot be maintained in one but by Organization how can they by any other means be obtained in the other And if Order Uniformity c. be not onely comely and beautiful but most necessary to the well-being of a National Church and that the more because it is so comprehensive of other Churches subordinated to it how much more requisite is it to the well-being of the Catholick Church which comprehends National and all others § 10. Arg. 7. That this Catholick Headship is inseparable from a co-ordination of Pastors in the Church may be evinced from these following Necessities 1. A necessity of a Catholick judgment of Schism 2. Of a Catholick interpretation of Scripture it being not of private interpretation 3. Of a Catholick determination of Decencies and Order 4. A Catholick composure of the Prayers of the Church 5. A Catholick Canonization of Saints 6. A Catholick convention or call of Oecumenical Councils § 11. The first Necessity is for a Catholick judgment of Schism for if it be not determined by a Catholick judgment these absurdities will follow 1. National Churches may be Schismatical and no competent judge of them it being not fit that one National Church should judge another they being co-ordinate equally concerned of equal authority latitude and fallibility Neither may a Provincial be judge of National Schism they being subordinate to the National and included in it for they are bound up in the determination of the National and is accountable to it and if it declares against the National as guilty of Schism and upon that account separates from it she shall be judged as Schismatical from the National and so Schism will be committed on Schism and none healed 2. If there be no Catholick determination of Schism there can be no Catholick punishment of Schism from the Catholick Church for the punishment must be preceded by a Law-determination And hence if a National Church be Schismatical from the Catholick it cannot receive any Catholick punishment and it will follow that such a sin may be committed in the Church on which she is not capable to inflict a punishment in any measure proportionate to it 3. If a National Church hath power to judge of the Schism of a Provincial Church and a Provincial Church of the Schism of a Diocesan and a Diocesan of the Schism of a Parochial then by the same reason may the Catholick Church judge of the Schism of a National Church otherwise Schisms will be equally multiplied with National Churches and no redress to be made of them 4. If there be not a Catholick determination of Schism all Churches will not be agreed about Schism so that whilst there is a perpetual controversie in the Church what Schism is and what is not Schism perpetually remains and false judgment still passed upon some Churches these calling that a Schismatical Church which is not so others owning another Church as not Schismatical which is really so All which tends to a necessary and unavoidable confusion for want of a Catholick determination whereas if it may determine by its visible Head all those Controversies would be ended for if the members of the Body complain one of another the whole Body must determine the matter by the Head where there is a concurrence of all parts for the good of the whole § 12. Secondly From the necessity of a Catholick determination of dubious places of Scripture This can be done by none but the Church Catholick on Earth for no Scripture being of private interpretation where shall such an interpretation be found that is not private but in such as is of the Catholick Church where the concurrent judgment and faith of all Churches may be heard 2 Pet. 1.20 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of private Solution i. e. not of particular persons or Churches private Solution but such as is universal and commonly received by all Churches and Christians according to the analogy of faith Now where can this be found and rested in as
Catholick unless it be in the visible universal Head and if it be said that a National Church may positively determine in this kind then why not a Provincial as well the one being a subordinate Church as well as the other But if the Decree be onely National as many various interpretations and sences may be put on a place of Scripture as there are Nations which will lay an ample foundation for variety of Sects Schisms Heresies c. Whereas if all National Churches were bound to one Catholick determination there must needs therehence ensue the admirable effect of Uniformity in Doctrine and Practice all Churches believing as the Vniversal Church believes and that as the Head doth Besides if it be of such dangerous consequence for Christians as private persons to put their interpretation on Scripture in laying the foundation of variety of Sects Schisms Heresies c. how much more dangerous for particular Churches because the determination of a Church reacheth further and is more attended unto and more become seduced and leavened with errour thereby if it be erroneous Hence to believe as the Catholick Church believes hath more concern in it than those imagine that endeavour to blast it with the ridicle of the Colliers Faith for it 's not as the National Church believes but as the Catholick Church believes Neither is it an implicit Faith in any things but controversal and dubious matters above ordinary scrutiny and vulgar capacity and therein we had better rest satisfied in Catholick Authority than run the risk of adhering to the Opinion of private persons and Churches which must be done also by an implicite Faith and who is likely to have the most unerring Spirit a Church or particular Person and if a Church the most Catholick is the most unerring § 13. Thirdly From the Necessity of a Catholick determination of Decency and Order That is decent which by the Universality is reputed and judged so for one Countrey doth usually call that decent which others repute undecent And there are no Protestant Prelates but have do and will say That Christ hath left it to the Church to determine all matters of Decency and Order and 't is absurd to say that this or that Church may do it when no such is the Church eminently When 't is said the Church determines Decencies What Church is that Is it a Parish-Church Nay then Parish-Churches should rule Diocesan by a Law Again if Diocesan Churches should have power to determine their Decencies either Provincials must be subject to some one Diocesan which might regulate all the rest or else Diocesan Churches would differ so much in their decencies that there would be no Uniformity in the Provincial Church And if Provincials might determine each one its Decencies and Order it must needs break Vniformity in National Churches But I know where the Protestant Prelate will be he will say presently it 's the National Church that he means when he speaks of the Churches determination of Decency and Order To which I reply that he may with as good ground say that he means a Parish-Church and that by giving this power to a National Church he gives a greater advantage to Schism and lays a greater bar against Vniformity For the more comprehensive the Church is in which the Schism is the greater it is and the more uniform the Schismatical Church is of the more dangerous consequence it is to the Catholick Church In vain do men plead for Vniformity in the Church who in asserting the principles of Vniformity in a National Church do thereby extirpate Vniformity in the Catholick for National Vniformity unless it be Catholick is but Vniformity in a Schism For if every National Church may determine of Decency and Order there will be as great a diversity if not contrariety in several Churches affairs as in the affairs of several States one Nation determining that Ceremony to be decent which another determines to be undecent absurd and disorderly and so Churches will be as divers in their Fashions as English Dutch Spaniard c. And there will be no end of Ceremonies and new-fangled Garbs in the Church if a Nation may of themselves and when they will constitute ordain and appoint them at their pleasure alter and null old Ceremonies and invent new and shall have as great difficulty intricacy and multiplicity of Church-Laws as State-Laws if at every Convocation Decency and Order may be determined § 14. From the necessity of a Catholick composure of Church-Prayers the more private and singular the conception of Church-prayers are the more Schismatical And divers Liturgies in one and the same National Church may not be allowed neither that every Province and Diocess compose their own Liturgy as being a matter of dangerous consequence to the National Church How then comes it to pass that our National Church may compose its own Liturgy distinct from another Is not this of as dangerous consequence to the Catholick Church And is' t not more conducing to the Peace Beauty Uniformity and Honour of the Church to have a Catholick Liturgy Whereas otherwise every Nation will be setting up the price of their own prayers above others whence ariseth heart-burning Divisions and Schisms National in the Catholick Church were it not much better that all Nations should bring their Liturgies and lay them down at the feet of Mother-Church and submit them to her Judgment in the Supreme Head from whose blessed hands she may receive one of such Catholick composure that might produce a perfect Harmony in the affections and petitions of all the Churches in the world in good assurance of a Catholick Amen attending the conclusion of all Besides if a National prayer be more available than a Provincial or Diocesan Why should not a Catholick Church-prayer be most of all available § 15. Fifthly The necessity of a Catholick Canonization of Saints For supposing the Necessity of the Observation of Saints days as the Protestant Prelates zealously assert it is requisite to enquire who or what Church Canonized the Saints which are already honoured with Saintship Titular and Days devoted to their remembrance and who dedicated and consecrated Churches on the same account was it not the Catholick Church by her Catholick Pastors If every Church suppose National should have the like liberty to canonize Saints at their pleasure all the days in the Year yea in an Age would be little enough for All Hollan-tide And if the observation must be Anniversary there would be a necessity of robbing Peter to pay Paul which would be doing evil that good may come of it it being as great a sin to rob Peter of his fishing-nets as to rob Paul of his cloak and parchments Besides this Absurdity would fall in that one Nation would canonize that for a Saint which another would anathematize to the Devil As for Example Michaelmas-day is devoted to St. Michael the Archangel which Feast was instituted by Felix the Third the 48th Oecumenical
Bishop Now the Church of England hath presumed to alter this Title and Institution making it a Festival to St. Michael and all Angels which hath these gross Absurdities in it 1. That St. Michael is greatly detracted from in that all other Angels are introduced as sharers in the Solemnity of the day and all Angels may be understood of Bad as well as Good so that the Devils hereby become Canonized Saints Now whereas it may be alledged that there be some Saints-days not of Catholick Observation but only National as St. Denis for France St. George for England St. Taffy or Wales and St. Patrick for Ireland it bears no weight against us for the Canonization is Catholick and questionless the Observation ought to be so also though there is a more peculiar and more proper Remembrance and Honour due from those Nations to which the Saints are appropriate which peculiar Homage is enjoyn'd by the Church catholick Moreover it is meet that so solemn a matter should be ratified by Catholick Authority as the canonizing a Saint and instituting a Festival day to be sacred to his Remembrance because the Catholick Church as she will be most impartial and wise in such appointments so her Authority will make deeper impressions on the minds of men to oblige them to the consciencious observance whereas particular Nations are liable to Errour and Partiality each one being apt to be byassed by proper Interests and to prefer the products of their own Soyl. Besides the gross Schism that it causeth in the Catholick Church dividing the Churches in their Prayers at the same time when one Nation shall observe that day to one Saint and another to another and a third to none at all Whereas nothing is more honourable and necessary than Vniformity in this kinde That as all say the same Prayers they should do it at the same Hours canonically appointed use the same Ceremonies observe the same Holidays and such as are Anniversary should at least be of Catholick Appointment And though some Saint-days are more appropriate to one Nation than to another by reason of the relation of this or that Saint to this or that Nation in particular by Nativity by Heroick Actions or Meritorious Sufferings therein yet is it not meet that all Churches should rejoyce and keep Holy-day with one that rejoyceth If the Rule of rejoycing with them that rejoyce reach particular Christians then much more Churches And how can an Englishman but be mightily ravished with an holy Sympathy to see a Welshman zealously affected with the honour of St. Taffy strutting up and down with a green feather in his Cap can he forbear the plucking up all the Leeks in his Garden and calling all the Fidlers in the Town about him And is it not fit that St. Thomas à Becket's day should be honourably observed by all other Churches as well as England who engaged in and suffered for the common Catholick Cause opposed in this Church If the Devoted day be peculiar to a Nation as an Anniversary Memorial of some great Deliverance supposed it 's fit it should have its Sanction from the Catholick Church otherwise National Churches may run into absurd and Schismatical Observation of days under such pretences to the great Scandal and Injury of the Catholick Church as for instance the Fifth of November a day Annually observed by a National Church to the great Scandal and Blemish of the Catholick Church and Oecumenical Pastor in the sence of the Romanists § 16. But some I hear will be ready to say in order to these necessary establishments there will be no need of a Catholick Pastor they may be done well enough by Oecumenical Councils To which I reply That then the Church acteth not as a Body Politick subordinately knit together but as totum aggregatum or as an Assembly of Independent Pastors by way of Association whence many Absurdities will follow 1. That all the convened Pastors of what Order or Degree soever are co-ordinate at least in the power pleaded for and a Primate or Patriarch's Vote is no more than a Diocesan's 2. That the Church in the utmost resolution of its power is but Aristocratical which undermines Episcopal Principles 3. If because matters of greatest concern in the Catholick Church are managed by an Oecumenical Council therefore there needs no Oecumenical Pastor then by the same reason all matters of the greatest concern in a National Church being handled in a National Synod there should be no need or use of a Primate and sic deinceps to Provinces and Diocesses and so all Church-power would consequently become co-ordinate in the hands of particular Pastors 4. What course could be taken in the Intervals of Councils for the Churches Government in its Catholick state 5. Divisions and Schisms have and will follow hereupon in the Church for suppose the Council be equally divided in their voting about Scripture Interpretation Tradition Ceremonies or Decencies who shall determine in such case 6. Suppose the lesser part divide from and declare against the greater and its proceedings What Supreme Power is there Authoritatively to conclude them Ecclesiastically to admonish and reduce the Erring part 7. Oecumenical Councils cannot easily and presently be convened in case of emergent Church-difficulties as in the sudden Defection of a National Church or Pastor to Schism or Heresie in the starting up of new Sects Canonization of new Saints c. An Errour may spread itself soon over a whole Nation before such a Council can be called and any remedy applied 8. It is needful every Church do exercise its power in an unity and not in a multiplicity therefore there are National Provincial and Diocesan Pastors Therefore there should be a Catholick Pastor to the Church catholick for the avoiding the like Rocks and Precipices that other Churches would split upon if they had not their particular Heads and Pastors § 17. Sixthly We argue from the Necessity of calling and convening of Ecclesiastical Councils In whose power is it to call an Oecumenical Council if there be no Oecumenical Pastor in the Church For first the Assemblies of every Church are to be convened only by the Pastor of the said Church as in a Diocess Who can authoritatively convene the Clergy but the Bishop of the Diocess In a Province Who can convene the Diocesan Bishops but the Archbishop In a Nation Who hath power Ecclesiastically to convene a National Synod besides the Metropolitan or Patriarch so in the Catholick Church who hath power Ecclesiastically to convene an Oecumenicul Council but the Oecumenical Pastor It being a Pastoral charge to convene or dismiss Church-Assemblies and it is done by an Office-power Object Supreme Magistrates may call Oecumenical Councils Answ They cannot by any Ecclesiastical Right for considered as such they cannot exercise any Pastoral Office And an Oecumenical Council being the most eminent Church-Assembly it is not to be convened in a more irregular or exotick way than the inferiour Assemblies of