Religion but make nothing at all of his Priesthood and Sacrifice If Christ be our great High Priest and we must hope for Salvation only in vertue of his Sacrifice There must be some way appointed to apply his Merits and Salvation to us and this will convince us of the necessity of Church-Communion and a visible Confederation by Sacraments See Vindic. of the Def. cap. 3. of divine appointment But if Christ came only as a great Prophet to instruct us more perfectly in the Rules of Vertue and to give us more certain Hopes of a future State there can be no more necessity of a Church now than there was in a State of Nature Christians may associate if they please for Acts of publick worship and they may break Company when they please without any danger and the Evangelical Sacraments can be only significant Ceremonies which may be used or let alone as every one likes best At this Rate you every where discourse and I believe so well of our Dissenters that though they would be glad to be excused from the guilt of Schism yet they will not thank you for excusing them upon such Principles as tend to undermine Christianity and I believe so well of you that though you affect to talk in the modish way yet you do not understand whither it tends and I hope this timely Caution may prevent your embracing those Principles whereon your Conclusions are Naturally Built Another thing I would warn you of is that these loose Principles of Church-Communion do not tempt you to Schism and State-Factions which usually go together You pretend indeed to be in constant Communion with the Church of England but according to the Principles of your Letters no Church in the World can have any hold of you every Man is a Communicant at his own pleasure who thinks he may part without Sin And it is much to be suspected that no Man who is a hearty lover of the Church of England can make such a Zealous Defence for Dissenters who has not some private reasons for his Zeal and when Men are not Endeared to each other by one Communion it is to be feared they are linked together by some other Common Interest Now should you prove a Schismatick to say no worse it will not excuse you how many Fine Questions soever you can ask about it And that which will greatly endanger you is that great Opinion you have of your self for some men are so wanton as to espouse a Schism or Faction only to shew their Wit in Defending it and to make themselves considerable by espousing a Party I will not so much wrong you as to say that you have shewn any great Wit or Judgment in this Cause but it is evident to every impartial Man who reads your Letters that you have betrayed too great a conceit of both and that is a great deal the more dangerous of the two for true Wit and Judgment will secure Men from those mischiefs which a vain conceit of it betrays them to And now Sir all that I shall add concerns your way of Writing which neither becomes a wise Man nor a fair Disputant you have not offered any Argument to disprove any one thing I have said you have no where shewn the weakness of my Arguments to prove what I undertook but have at all Adventures askt a great many Questions and generally nothing to the purpose Now it had been easie to have askt you as many cross Questions which had been as good an Answer to your Questions as your Questions are to my Discourse and thus People might have gazed on us and have been never the wiser For to raise a great many difficulties onely tends to Scepticism and will never end a Dispute I am loth to mind you of the Proverb because I do not think the application belongs to you but yet it should make any Man of Wit ashamed of such Methods of Dispute wherein he may be out-done by a Man of no Wit I confess I have with some regret stole time from better Employment to answer your Letters but do not think my self bound to do so as often as you think fit to give a publick Challenge This Controversie if you had pleased might have been ended more privately which had been less trouble to me though it may be you thought it might have been less glorious to your self which I presume was your reason of first spreading your Letter in Writing and then of Printing it I shall not envy your Glory I had rather continue mean and obscure in a humble Obedience to Church and State than to raise the most Glorious Triumphs and Trophees to my memory by giving the least disturbance to either And that you and all sober Christians may be of the same mind is the hearty Prayer of SIR Your very Humble Servant W. S. FINIS BOOKS Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stilling fleet 's Unreasonableness of Separation in Answer to Mr. Baxter and Mr. Lob c. Considerations of present use considering the Danger resulting from the change of our Church-Government 1. A Perswasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which respect Church-Communion 3. The Case of Indifferent things used in the Worship of God proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of Englands Symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 6. A Letter to Anonymus in answer to his three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of mixt Communion Whether it be Lawful to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. The first Part. 11. Certain Cases of Conscience c. The second Part. 12. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 13. A serious Exhortation with some important Advices relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England 14. An Argument for Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 16. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 17. The Case of Infant-Baptism in Five Questions c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before
thing and somewhat favoured by Scripture and by Experience has been found to be of such Convenience Advantage and Security to Religion that Mr. Baxter hath more than once said †††Mr. Baxter's Plea for Peace Epist Serm. on Gal. 6. 10. p. 24. Defence p. 21. par 1. p. 36. I doubt not but he that will preserve Religion here in its due Advantages must endeavour to preserve the Soundness Concord and Honour of the Parish-Churches And Mr. Corbet saith | | | Mr. Corbet's Account of the Principles c. of several Non-Conformists p. 26. That the nullifying and treading down the Parish-Churches is a Popish Design But whatever Opinion others may have of that Form yet all of one sort and another agree that the Churches so called are or may be true Churches This was the general Opinion of the old Non-Conformists Thus saith a late * * * Troughton's Apol. p. 103. Writer who though he is unwilling to grant that they did own the National Church to be a true Church yet doth admit as he needs must at least that they did own the several Parishes or Congregations in England to be true Churches both in respect of their Constitution and also in respect of their Doctrine and Worship and that there were in them no such intolerable Corruptions as that all Christians should fly from them And even those that were in other respects opposite enough to the Church did so declare It was saith Mr. Baxter the Parish Churches that had the Liturgy Defence of his Cure part 2. p. 178. V. Letter of Ministers of Old England to New p. 49. which Mr. H. Jacob the Father of the Congregational Party wrote for Communion with against Fr. Johnson and in respect to which he called them Separatists against whom he wrote The same I may say of Mr. Bradshaw Dr. Ames and other Non-conformists whom the Congregational Brethren think were favourable to their way And if you will hearken to the abovesaid Apologist he saith again and again That the general Sence Apol. c. 4. p. â—17 of the present Non-conformists both Ministers and People is that the Parishes of England generally are true Churches both as to the Matter of them the People being Christians and as to the form their Ministers being true Ministers such as for their Doctrine and Manners deserve not to be degraded But lest he should be thought to incline to one side I shall produce the Testimony of such as are of the Congregational Way As for those of New-England Mr. Baxter doth say That Defence of his Cure part 2 p. 177. their own Expressions signify that they take the English Parishes that have godly Ministers for true Churches though faulty Mr. Cotton professeth that Robinson's denial of Way cleared p. 8. the Parishional Churches to be true Churches was never received into any Hearts amongst them and otherwhere saith We dare not deny to bless the Womb that bare us His Letter p. 3. printed 1641. and the Papes that gave us suck The five Dissâ—nting Brethren do declare * * * Apologet. Narr V. Hooker's Survey Pref. and part 1. p. 47. We have this sincere Profession to make before God and the World that all the Conscience of the Defilements in the Church of England c. did never work in us any other Thought much less Opinion but that Multitudes of the Assemblies and Parochial Congregations thereof were the true Churches and Body of Christ To come nearer Dr. T. Goodwin On the Ephes p. 477 488 489. doth condemn it as an Error in those who hold particular Churches those you call Parish-Churches to be no true Churches of Christ and their Ministers to be no true Ministers and upon that Ground forbear all Church-Communion with them in hearing or in any other Ordinance c. and saith I acquitted my self before from this and my Brethren in the Ministry But the Church of England is not only thus acknowledged a true Church but hath been also looked upon as the most valuable in the World whether we consider the Church it self or those that minister in it The Church it self of which the Authors of the grave and modest Confutation thus write All the known Pag. 6. Churches in the World acknowledg our Church for their Sister and give unto us the Right-hand of Fellowship c. Dr. Goodwin saith If we should not acknowledg these Ibid. Churches so stated i. e. parish-Parish-Churches to be the true Churches of Christ and their Ministers true Ministers and their Order such and hold Communion with them too in the Sence spoken of we must acknowledg no Church in all the Reformed Churches c. for they are all as full of Mixtures as ours And Mr. J. Goodwin saith Sion College visited that there was more of the Truth and Power of Religion in England under the late Prelatical Government than in all the Reformed Churches in the World besides If we would have a Character of the Ministry of the Church of England as it was then Mr. Bradshaw Unreasonableness of the Separat p. 97. gives it Our Churches are not inferiour for number of able Men yea and painful Ministers to any of the Reformed Churches of Christ in foreign Parts c. And certainly the Number of such is much advanced since his time But I cannot say more of this Subject than I find in a Page or two of an Author I must frequently Mr. Baxter's Cure of Church Divisions Dir. 56. p. 263. use to which I refer the Reader Before I proceed I shall only make this Inference from what hath been said That if the Church of England be a true Church the Churches true Churches the Ministry a true Ministry the Doctrine sound and Orthodox the Worship in the main good and allowable and the Defects such as render not the Ordinances unacceptable to God and ineffectual to us I think there is much said towards the proving Communion with that Church lawful and to justify those that do joyn in it Which brings to the second General which is to consider II. What Opinion the sober and eminent Non-conformists Sect. II. have of Communion with the Church of England And they generally hold 1. That they are not totally to separate from it this follows from the former and must be own'd by all them that hold she is a true Church for to own it to be such and yet to separate totally from it would be to own and disown it at the same time So say the Members of the Assembly of Divines Thus to Papers for Accommodation p. 47. depart from true Churches is not to hold Communion with them as such but rather by departing to declare them not to be such And saith Mr. Baxter Nothing will Reasons for the Christian Relig. p. 464. warrant us to separate from a Church as no Church which yet is the case in total Separation but the want of
the Protestant Religion amongst us at Home and that according to the noted saying of Mr. Egerton The withdrawing totally from it would more effectually introduce Popery than all the Works of Bellarmine It becomes them when this is the Bulwark of it abroad and all the Reformed Churches in the World Brinsley's Healing of Israel's Breaches p. 62. have a Venture in this Bottom which if compar'd to a Fleet the Church of England must be acknowledged to be the Admiral And if it go ill with this Church so as that miscarry there is none of the Churches of Christ this day under Heaven but are like to feel it as Mr. Brinsley discourses Lastly It becomes them when Divisions and Separations draw down the Displeasure of God and lay us open to his Judgments Therefore Dr. Bryan after Dwelling with God Serm. 6. p. 313. 314. he hath largely insisted upon the Argument and the present Case amongst us doth thus apply himself O that I could prevail with you to lay sadly to heart the greatness of the Sin of Divisions and grievousness of the Punishment threatned against it and hath been executed for it and that the Leaders and Encouragers of private Christians to make this sinful Separation would read oft and meditate upon St. Jude's Epistle to vers 20. and that the Multitudes that are willing to be led by them would follow the prescription of the means here to preserve or recover themselves from this Seduction vers 20 21. And that both would leave off their reviling the Government Ecclesiastical and the Ministers that conform and submissively behave themselves by the Example of Michael c. I shall conclude the whole with the peaceable and On the Ephes c. 2. p. 297 298. pious Advice of Mr. Baines Let every Man walk within the compass of his Calling Whatsoever lieth not in us to reform it shall be our Zeal and Piety to tolerate and with Patience to forbear especially in things of this nature which concern not so much the outward Communion with God or Man essentially required in a visible state as the due ordering of Business in the said Communion wherein there be many Superfluities and Defects salvâ tamen Ecclesiâ yea and such a Church notwithstanding as wherein the best and truest Members Circumstances considered may have more cause to rejoice than to grieve FINIS THE CASE OF Mixt Communion Whether it be lawful to Seperate from a Church upon the Account of promiscuous Congregations and mixt Communions They are not all Israel that are of Israel Rom. 9. 6. Many are call'd but few chosen Matth. 20. 16. The Second Edition LONDON Printed for T. Basset at the George in Fleetstreet B. Tooke at the Ship in St. Paul's Church-Yard and F. Gardiner at the White Horse in Ludgate-street 1684. THE CASE OF Mixt Communion Whether it be lawful to Separate from a Church upon the Account of promiscuous Congregations and mixt Communions THE Foundation of this Pretence seems to be the great mistake of some Men concerning the matter whereof the Church of Christ is to be composed which they will have to be only real Saints and persons endowed with inherent and substantial holiness Accordingly finding in the Communion of our Church many corrupt Members who lived not answerable to their Holy Vocation they for that reason amongst some others alledg'd by them cry her down as no true Church or which is all one deal by her as if she was so totally separating from her Communion and setting up Churches of their own consisting wholly of Persons in their Judgment far more pure that is really holy and Sanctified Into this most false and dangerous conceit concerning the matter of the Christian Church I cannot tell what it is that should mislead them unless it be The not rightly understanding the notion of that holiness that so often in Scripture is applied to the visible Church of God There is a twofold holiness in Scripture Inherent and Relative Inherent holiness and that can be in none properly but God Angels and Men In God essentially and originally as he is the most perfect Being in whom all excellencies do possess infinite perfection As it 's applied to God it does not only signifie a perfect freedom in him from all those sinful impureties wherewith the sons of men are tainted but all the excellencies of the Divine nature as wisdom goodness and power and a super-eminent and incommunicable greatness in them all hence he is call'd the holy One of Israel the Psalm 89. 18. excellency of Jacob said to swear by his holiness that is Amos 8. 7. by himself and there is none holy as the Lord said Psalm 89. 35. Hannah for there is none besides thee none holy besides 1 Sam. 2. 2. thee as the Septuagint renders it none comparable to thee in the heighth and greatness of all thy excellencies In Angels and Men by way of participation and as far as their natures are capable hence there are holy Angels and holy Men. Relative holiness which when it 's applied to persons may be more properly call'd faederal and this is founded in the relation persons and things have to God and the nature of it consists in a separation of them from common uses and in appropriating of them to the peculiar use and service of God hence the Sabbath is call'd an holy day Judea an holy Land Jerusalem an holy City and the Church and People of God an holy Church that is a Body or Society of men call'd and separated from the rest of the World to God to worship him in a way distinguish'd from the rest of the World having Laws and Promises and Rites of Worship peculiar and appropriate to themselves This account God himself gives of it I have separated you Levit. 20. 24. says he to the Israelites from other people that you should be mine and ye shall be an holy people unto me For the same reason do we find that whole â—hurch of the Jews even then when its members had generally Deut. 9. 12. Deut. 9. 7. Deut. 32. 5. very much corrupted themselves were a rebellious people a crooked generation yet upon the account of their being separated to God and in covenant with him stil'd by Moses and other inspir'd men his saints his Deut. 7. 6. Psalm 135. 4. holy people his peculiar treasure For the same reason also did the Apostles dignifie those Churches to whom they wrote with those great and glorious titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saints the sanctified the call'd and chosen in Christ Jesus because they as of old the Jews had entertain'd the profession of a Religion distinct from others of the World whereby they might be excited to the attainment of those excellencies which in the object of their Worship they did admire and adore and those Names being of as large a meaning as that of Christian shew rather what they ought to have been than assure
to lay down our sins and instead of blocking up the way againgst any by scandalous living invite and allure them all in by exemplary Holiness and Purity and this I am sure how short soever my Discourse comes of would be a full Answer to and a perfect Confutation of this Objection FINIS THE CASE OF Indifferent Things Used in the WORSHIP of GOD Proposed and Stated by considering these QUESTIONS Qu. I. Whether things Indifferent though not Prescribed may be Lawfully used in Divine Worship or Whether there be any things Indifferent in the Worship of God Qu. II. Whether a Restraint of our Liberty in the use of such Indifferent things be a Violation of it LONDON Printed by T. Moore J. Ashburne for Fincham Gardiner at the White-Horse in Ludgate-street 1683. Books Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stillingfleet's Unreasonableness of Separation in Anâ—wer to Mr. Baxter and Mr. Lob c. Considerations of present use considering the Danger Resulting from the Change of our Church-Government 1. A Perswasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which Respect Church-Communion 3. The Case of Indifferent things used in the Worship of God Proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of England's Symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 6. A Letter to Anonymus in Answer to his Three Letters to Dr Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of mixt Communion Whether it be Lawful to separate from a Church upon the Account of promiscuous Congregations and Mixt Communion 9. An Answer to the Dissenters Objections against the Common Prayers and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament Stated and Resolved c. The first Part. 11. Certain Cases of Conscience c The Second Part. 12. A Discourse of Profiting by Sermons and going to hear where Men think they can profit most 13. A Serious Exhortation with some Important Advices Relating to the late Cases about Conformity Recommended to the present Dissenters from the Church of England 14. An Argument for Union c. 15. The Case Kneeling at the Sacrament The Second Part 16. Some Considerations about the Case of Scandals or giving Offence to Weak-Bretheren 17. The Case of Infant-Baptism in five Questions c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be Received and what Tradition is to be Rejected 3. The Difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. Question Q. Whether things not prescribed in the Word of God may be Lawfully used in Divine Worship BEfore I proceed to the Case it self it will be fit to consider what the things are which the Question more immediately respects For the better understanding of which we may observe 1. That there are Essential parts of Divine Worship and which are either by Nature or Revelation so determined that they are in all Ages necessary In Natural Religion such are the Objects of it which must be Divine such are the acknowledgment of Honour and Reverence due and peculiar to those Objects as Prayer c. And in the Christian Religion such are the Sacraments of Baptism and the Lords Supper These are always to be the same in the Church 2. There are other things relating to Divine Worship which are arbitrary and variable and determined according to Circumstances as Gesture Place c. As to the former i'ts granted by the contending Parties that they are all already prescribed and that nothing in that kind can be added to what is already prescribed nor can any thing so prescribed be altered or abolished Nothing now can be made necessary and binding to all Persons Places and Ages that was not so from the beginning of Christianity and nothing that was once made so by Divine Authority can be rendred void or unnecessary by any other Therefore the Question is to be applied to the latter and then i'ts no other than Whether things in their own nature Indifferent though not prescribed in the Word of God may be lawfully used in Divine Worship Or Whether there be any thing Indifferent in the Worship of God Toward the Resolution of which I shall 1. Enquire into the Nature and state the Notion of things Indifferent 2. Shew that things Indifferent may be Lawfully used in Divine Worship 3. Consider how we may know what things are Indifferent in the VVorship of God 4. How we are to Determine our selves in the use of Indifferent things so applied 5. Shew that there is nothing required in the Worship of God in our Church but what is either Necessary in it self and so binding to all Christians or what is Indifferent and so may be Lawfully used by them 1. I shall enquire into the Nature and state the Notion of things Indifferent In doing of which we are to observe that all things with reference to Practice are reducible to these three Heads First Duty Secondly Sin Thirdly Neither Duty nor Sin Duty is either so Morally and in its own Nature or made so by Divine and Positive Command Sin is so in its own Nature or made and declared to be such by Divine and Positive Prohibition Neither Duty nor Sin is that which no Law either of Nature or Revelation hath determined and is usually known by the Name of Indifferent that is it 's of a middle Nature partaking in it self of neither extremes and may be indifferently used or forborn as in Reason and Prudence shall be thought meet Things of this kind the Apostle calls Lawfal 1 Cor. 10. 23 c. because they are the subject of no Law and what are therefore Lawful to us and which without Sin we may either chuse or refuse Thus the Apostle doth determine Rom. 4. 15. Where no Law is there is no Transgression that is it can be no transgression to omit that which the Law doth not in-joyn nor to do that which it doth not forbid for else that would be a Duty which the Law doth not in-joyn and that would be a Sin which it doth not forbid which is in effect to say there is a Law where there is none or that Duty and Sin are so without respect to any Law But now if Duty be Duty because it's in-joyned and
Worship of God Proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of England 's Symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 6. A Letter to Anonymus in Answer to his Three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of Mixt Communion Whether it be Lawful to separate from a Church upon the Account of pâ—omiscuous Congregations and Mixt Communion 9. An Answer to the Dissenters Objections against the Common Prayer and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament Stated and Resolved c. in Two Parts 11. A Discourse of Profiting by Sermons and of going to hear where Men think they can profit most 12. A serious Exhortation with some Important Advices Relating to the late Cases about Conformity Recommenced to the Present Dissenters from the Church of England 13. An Argument to Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 14. Some Considerations about the Case of Scandal or giving Offence to the Weak Brethren 15. The Case of Infant-Baptism in Five Questions c. 16. The Charge of Scandal and giving Offence by Conformity Refelled c. 17. The Case of Lay-Communion with the Church of England Considered c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be Received and what Tradition is to be Rejected 3. The Difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. 5. A Discourse concerning a Guide in Matters of Faith with respect especially to the Romish pretence of the Necessity of such an one as is Infallible A DISCOURSE CONCERNING Conscience WHEREIN An Account is given of the Nature and Rule and Obligation of it AND The Case of those who Separate from the Communion of the Church of England as by Law Established upon this Pretence that it is Against their Conscience to joyn in it is stated and discussed LONDON Printed for Fincham Gardiner at the White-Horse in Ludgate-Street 1684. A DISCOURSE OF CONSCIENCE With Respect to those that Separate from the Communion of the Church of England upon the Pretence of it c. THere is nothing more in our Mouths than Conscience and yet there are few things we have generally taken less Pains to understand We sit down too often with this that it is something within us we do not know what which we are to Obey in all that it Suggests to us and we trouble our selves no further about it By which means it frequently comes to pass that though we have espoused very dangerous Errors or happen to be ingaged in very Sinful Practices yet believing and Acting as we say according to our Conscience we do not only think our selves perfectly Right and Safe while we continue in this State but are Effectually Armed against all sorts of Arguments and Endeavours that can be used for the bringing us to a better Mind This is too Visible in many Cases but in none more than in the Case of those that at this Day Separate from the Communion of the Church as it is Established among us Though the Laws of the Land both Ecclesiastical and Civil do oblige them to joyn in our Communion though many Arguments are offer'd to convince them not only that they Lawfully may but that they are bound to do it though they themselves are sensible that many-fold and grievous mischiefs and dangers do ensue from this breach of Communion and these unnatural Divisions both to the Christian Religion in General and to our Reformed Religion in particular yet if to all these things a Man can reply that he is Satisfied in his Conscience that he doth well in refusing his Obedience to the Laws or that he is not satisfied in his Conscience that he ought to joyn with us upon such Terms as are required this single pretence shall be often thought a sufficient Answer both to Laws and Arguments A strange thing this is that Conscience which among other ends was given to Mankind for a Preservative and Security of the Publick Peace for the more Effectually Obliging Men to Unity and Obedience to Laws yet should often be a means of setting them at distance and prove a Shelter for Disobedience and Disorder That God should Command us to Obey our Governours in all Lawful things for Conscience sake and yet that we should Disobey them in Lawful things for Conscience sake too It is the Design of this Discourse to examine what there is in this Plea that is so often made by our Dissenters for their not complying with the Laws viz. That it is against their Conscience so to do and to shew in what Cases this Plea is justly made and in what Cases not and where it is Justly made how far it will Justify any Mans Separation and how far it will not And all this in order to the possessing those who are concerned with a Sense of the great Necessity that lyes upon them of using their most serious endeavours to inform their Conscience aright in these matters before they prefume to think they can Separate from us with a good Conscience which is all we desire of them for it is not our business to perswade any Man to conform against his Conscience but to convince every Man how Dangerous it may be to follow a misinformed Conscience But before I enter upon this disquisition it will be necessary in the first Place to prepare my way by laying down the Grounds and Principles I mean to proceed upon And here that I may take in all things that are needful to be known before-hand about this matter I shall treat distinctly of these Five Heads 1 Of the Nature of Conscience 2 Of the Rule of Conscience And under that 3 Of the Power of Humane Laws to Oblige the Conscience 4 And particularly in the instance of Church Communion 5 Of the Authority of Conscience or how far a Man is Obliged to be guided by his Conscience in his Actions I. And first as for the Nature of Conscience the truest way to find out that will be not so much to enquire into the Signification of the word Conscience or the several Scholastical Definitions of it as to consider what every Man doth really mean by that word when he has occasion to make use of it for if it
faces at our Devotions and when they observe these and other the like rules they may then with a better grace tho with little reason find fault with our Conformity as Offensive to them I would be loth to say any thing that should exasperate or provoke any of the Dissenters whose satisfaction I design I very well know their weakness that they cannot endure to be told of their faults However I must tell them that there are no sort of persons in the Christian World professing Religion and Godliness that have done such Scandalous things as some of those who call themselves Protestant Dissenters I forbear to name particulars 2. As for those who are satisfied concerning the lawfulness of Conformity I would desire them so to order their return to the Church as not to give any just Offence to those whom they forsake that is to say that they would do it heartily and sincerely that all may see they Conformed with a willing mind being persuaded that it is their duty so to do and not meerly to satisfie the Law or to save their Purses or to get into an Office or to capacitate them to Vote or the like For such a kind of Conformity as some practise and call Occasional Communion which is coming to Church and Sacrament to serve a turn is truly Scandalous to all good Men of what persuasion soever FINIS Books Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stillingfleet's Unreasonableness of Separation in Answer to Mr. Baxter and Mr. Lob c. Considerations of present use considering the Danger Resulting from the Change of our Church-Government 1. A Perswasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which Respect Church-Communion 3. The Case of Indifferent things used in the Worship of God Proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of England's Symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 6. A Letter to Anonymus in Answer to his Three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of Mixt Communion Whether it be Lawful to separate from a Church upon the Account of promiscuous Congregations and Mixâ— Communion 9. An Answer to the Dissenters Objections against the Common Prayers and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament Stated and Resolved c. The First Part. 11. Certain Cases of Conscience c. The Second Part. 12. A Discourse of Profiting by Sermons and of going to hear where Men think they can profit most 13. A serious Exhortation with some Important Advices Relating to the late Cases about Conformity Recommended to the Present Dissenters from the Church of England 14. An Argument for Union c. 15. The Case of Kneeling at the Sacrament The Second Part. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be Received and what Tradition is to be Rejected 3. The Difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. THE Charge of Scandal And giving OFFENCE BY CONFORMITY Refelled And Reflected back upon SEPARATION And that place of St. Paul 1 Cor. 10. 32. that hath been so usually urged by Dissenters in this Case asserted to its true Sence and vindicated from favouring the end for which it hath beed quoted by them Give none offence neither to the Jews nor to the Gentiles nor to the Church of God LONDON Printed for Fincham Gardiner at the White-Horse in Ludgate-street 1683. To the Christian-Reader THou art not ignorant I suppose that this Argument hath been handled by a far better Pen an Author that doth every thing he undertakes with that accuracy of Judgement and strength of Reason that becomes a person of his Character and therefore mayest wonder what so mean a Scribe hath to do after him I have but this Answer onely to give thee that it is neither affectation nor conceit of this Paper that is the cause This Discourse was shewed to some persons both friends to the world and the Author who was wholly ignorant that the Subject was undertaken by another and was thought fit to be stay'd till it was seen what that Discourse expected then would be with a design to suppress it wholly had the Method or the Management been near alike which because it was not and because the same thing that hits one fancy may not do so to another or not to all it was determined to venture this to the Publick also Which the Author doth with Prayer for and true Charity unto all that need such Discourses beseeching God that they may honestly and impartially consider what hath been offered to them of late to satisfie all their most material Scruples and Objections and that they may find a suitable effect upon their own minds THE Charge of Scandal And giving OFFENCE by CONFORMITY REFELLED THere are very few things within the Sphere of Christian Religion that more trouble and distract the thoughts of men than how to govern themselves and order their actions with respect to things that are called Indifferent In things that are essentially good or evil or are made so by some plain Command or Prohibition of our great Law giver all Parties are soon agreed and there needs not any question or dispute between them in these The Rule is plain and supposing men honest there cannot be any great mistake about them But in things that are left wholly undetermined by God and neither directly nor by just and natural consequence either enjoyned or prohibited by any Law of his there men sail not by so plain a Compass but have a larger Scope and may more easily mistake their Course It cannot therefore be less than a good service to men to direct them safely in this Unbeaten track and to prescribe to them such Rules to which if they carefully attend they can never fall into any dangerous errour This is our Apostles charitable design in this Chapter to which I shall have a respect in managing this present Argument viz. 1 Cor. 10. and by governing our selves by the measures of his discourse in it we may be able to hit those great Rules of our actions in these things The Apostles discourse is indeed but of one particular instance of these i e. the eating or not eating things that had
which is likely to be so indeed Particular persons and Parties of men may mistake and it is notorious often do call that an Offence and Scandal which is not so But the whole Church is not so like to take cognizance of and be offended publickly with any thing which doth not deserve that name To which we may cast in this consideration to add weight to the other Every offence to a single private person or persons is not the sin of Scandal but no man can offend the Church of God but he sins grievously and is directly guilty of a great Scandal To conclude the sum of all that I would have considered on this Subject is this 1. That the fear of giving offence to weak and uninstructed persons by Conformity to our Church and returning to the Communion of it is causeless and wholly without any just reason Conformity being neither a sin nor causal of any nor any just cause of offence to any persons whatsoever 2. That it is now matter of plain and indispensible duty tied on us by the Commands and Laws both of God and man and therefore carefully to be done whatever may be the consequences of it to others That no snares or possibilities of offence to some men by it ought to supersede our care or can atone the sin of neglecting of it That we cannot forbear it now for fear of offending others without grievously offending our selves and our own Consciences 3. That our refusing to Conform will greatly offend the Church of God and indeed it doth so Not onely our own National Church of England but even all the Reformed Churches abroad too as may be seen in some Declarations of the Great men among them of late who cannot but grieve to see their great Bulwark and the whole Reformation so battered and weakned by this means and such great advantage thereby given to the great Enemy against it And therefore that this consideration ought to preponderate all the scruples and fears and fancied possibilities of giving offence to private persons of our own party by it And lastly that the effect of all this discover it self in a speedy conscientious care and honest endeavour to put a period to our causeless Separations and Divisions which are the onely true Scandal and giving Offence that I know of in this Case That we no longer go on madly to contrive our own Ruine in pulling down those Walls and making those Breaches in our Churches Banks at which the Enemy may and without Gods immediate interposition will suddenly break in as a mighty resistless torrent That we may all of us return to the Communion of the Church whose Doctrine is Orthodox and Government Apostolical and whose terms of Communion none of us dare term sinful In which we may acceptably serve our God and happily save our own Souls live happily and die comfortably and pass into the Communion of that Church Triumphant above which sings incessant Hallelujahs to God the Father God the Son and God the Holy Ghost To whom let us also give all possible praise and Thanksgiving both now and for evermore Amen FINIS BOOKS Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stillingfleet's Unreasoâ—ableness of Separation in Answer to Mr. Baxter and Mr. Lob c. Considerations of present use considering the Danger resulting from the change of our Church-Government 1. A Perswasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which respect Church-Communion 3. The Case of Indifferent things used in the Worship of God proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of Englands Symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 6. A Letter to Anonymus in answer to his three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of mixt Communion Whether it be Lawful to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. The first Part. 11. Certain Cases of Conscience c. The second Part. 12. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 13. A serious Exhortation with some important Advices relating to â—he late Cases about Conformity recommended to the present Dissenters from the Church of England 14. An Argument for Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 15. The Case of Kneeling c. The Second Part. 16. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 17. The Case of Infant-Baptism in Five Questions c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be received and what Tradition is to be rejected 3. The difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. A COLLECTION OF CASES AND OTHER DISCOURSES Lately Written to Recover DISSENTERS TO THE COMMUNION OF THE Church of England By some Divines of the City of London THE SECOND VOLUME LONDON Printed for T. Basset at the George in Fleet-street and B. Tooke at the Ship in St. Pauls Church-yard 1685. Books Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stillingfleet's Unreasonableness of Separation in Answer to Mr. Baxter and Mr. Lob c. Considerations of present use considering the Danger Resulting from the Change of our Church-Government 1. A Perswasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which Respect Church-Communion 3. The Case of Indifferent things used in the Worship of God Proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of England's Symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 6. A Letter to Anonymus in Answer to his Three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of Mixt Communion Whether it be Lawful to separate from
a Church upon the Account of promiscuous Congregations and Mixt Communion 9. An Answer to the Dissenters Objections against the Common Prayers and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament Stated and Resolved c. The First Part. 11. Certain Cases of Conscience c. The Second Part. 12. A Discourse of Profiting by Sermons and of going to hear where Men think they can profit most 13. A serious Exhortation with some Important Advices Relating to the late Cases about Conformity Recommended to the Present Dissenters from the Church of England 14. An Argument for Union c. 15. The Case of Kneeling at the Sacrament The Second Part. 16. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 17. The Case of Infant-Baptism in Five Questions c. 18. The Charge of Scand I and giving Offence by Conformity Refelled c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be Received and what Tradition is to be Rejected 3. The Difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. A CATALOGUE OF ALL THE Cases and Discourses Contained in the second Volume of this COLLECTION 1. CErtain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in publick Worship In two Parts 2. An Answer to the Dissenters Objections against the Common-Prayers c. 3. The Resolution of this Case of Conscience Whether the Church of Englands symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 4. A Defence of the Resolution of this Case of Symbolizing c. 5. The Case of Infant-Baptism 6. The Case of the Cross in Baptism considered 7. A Persuasive to frequent Communion in the Holy Sacrament of the Lords Supper 8. The Case of Kneeling at the Holy Sacrament stated and resolved In two Parts 9. A Discourse about Edification 10. A Discourse of Profiting by Sermons 11. An Argument of Union taken from the true Interest of those Dissenters in England who profess and call themselves Protestants 12. A Serious Exhortation with some important Advises relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England CERTAIN Cases of Conscience RESOLVED Concerning the Lawfulness of Joyning WITH Forms of Prayer IN Publick Worship PART I. VIZ. I. Whether the using of Forms of Prayer doth not stint and limit the Spirit II. Whether the using Publick Forms of Prayer be not a sinful omission of the Ministerial Gift of Prayer III. Whether Praying by a Publick Form doth not deaden the Devotion of Prayer The Second Edition LONDON Printed by H. Hills Jun. for T. Basset at the George in Fleet-street B. Tooke at the Ship in St. Paul's Chuch-yard and F. Gardiner at the White Horse in Ludgate-street 1683. A RESOLUTION OF THE Cases of Conscience Which concern the Use of FORMS of PRAYER ONE of the main Points which our dissenting Brethren insist on to justifie their Separation from our Church is That our Publick Worship is perform'd in a Form of Words of Man's Invention which they conceive is unlawful for hereby say some of them the Holy Spirit who inspires our Prayer is stinted and limited and hereby the Gift of Prayer say others which the Holy Spirit communicates to Ministers to enable them to express the Devotions of their Congregations to God is rendred useless and not only so but even the Devotions of the Congregation too are mightily deaden'd by being continually express'd in the same form of words besides that the wants of Christians being various casual and emergent cannot be so fully represented in a fixt Form as in conceiv'd Prayers which upon the account of their variation in Expressions may be the better extended to the continual variations of Mens cases and circumstances besides all which say they we have no warrant for the use of Forms either in Scripture or pure Antiquity and if we had yet an universal imposition of them can by no means be lawfully compli'd with this according to the best recollection I can make is the sum of what our Brethren urge against the lawfulness of joyning with us in a stated Liturgy or Form of Publick Worship and therefore in order to the satisfying their Consciences in this matter I shall reduce their whole Plea to these following Cases and indeavour a plain and clear resolution of them 1. Whether Praying in a Form of Words doth not stint or limit the Spirit of Prayer 2. Whether the Vse of Publick Forms of Prayer be not a sinful neglect of the Ministerial Gift of Prayer 3. Whether the constant Vse of the same Form of Prayer doth not very much deaden the Devotion of Prayer 4. Whether the common wants of Christian Congregations may not be better represented in conceiv'd Prayer than in a Form of Prayer 5. Whether there be any warrant for Forms of Prayer either in Scripture or pure Antiquity 6. Whether supposing Forms to be lawful the imposition of them can be lawfully compli'd with Case I. Whether Praying in a Form of Words doth not stint and limit the Spirit of Prayer In order to the resolution of this Case it will be necessary to explain first what it is that the Scripture attributes to the Spirit in Prayer and secondly what is meant by stinting or limiting the Spirit in Prayer 1. What is it that the Scripture attributes to the Spirit in Prayer I answer there are some things attributed to him which were extraordinary and temporary and others that are ordinary fixt and standing The through state and distinguishing of which will very much contribute to the resolution of this present Case and therefore I shall insist more largely upon it First I say there are some things attributed to the Holy Spirit in this matter of Prayer which were extraordinary and temporary and that was the immediate Inspiration of the matter of Prayer together with an ability to express and utter it in known or unknown Languages thus as for the immediate inspiration of the matter of Prayer we read in the Old Testament of Prayers and Praises which upon special occasions were immediately indited by Divine Inspiration for so when Hannah presented her Son to the Lord in Shiloh the Text only saith that she praid and said but the Targum paraphrases it that she praid by the Spirit of Prophesie and accordingly praying and praising by immediate inspiration is frequently call'd prophesying So 1 Sam. 10. 5. The Spirit of the Lord shall come upon thee and thou shalt prophesie that is
who it is they joyn with and whose Cause they advance while they thus decry our Liturgy and advance their own extempore Prayers in the room of it they will at last see cause to retract a mistake which none but the Church of Rome will have cause to thank them for CASE VI. Whether it be lawful to comply with the use of Publick Form s when they are imposed IN answer to which a very few words will suffice for it hath been already proved that the use of publick Forms is universally lawful there being nothing either in Scripture or the nature of the thing that forbids it but a great deal in both that approves and warrants it so that now the Question is no more than this Whether a lawful thing when imposed may be lawfully complied with The affirmative of which is sufficiently proved in the Case of Indifferent Things And indeed if the Imposition of Praying in publick by Forms though lawful in it self may not be lawfully complied with then neither may the Imposition of praying extempore and if so then we must act quite contrary to what we are commanded by Authority and pray by Form when we are commanded to pray extempore as well as extempore when we are commanded to pray by Form and if in lawful things Authority can oblige us to comply with this by commanding the contrary our liberty will be altogether as liable to restraint this way as the other because we shall be as much obliged this way to forbear a lawful thing as we are to comply with it the other And if all men were of this opinion that no lawful thing ought to be complied with when it is commanded Authority might as effectually oblige them to do whatsoever it would have by commanding the quite contrary as it can now by commanding the thing it would have But this being quite besides the Province I have undertaken I shall insist no farther upon it FINIS BOOKS Printed for Fincham Gardiner 1. A Perswasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which respect Church-Communion 3. The Case of Indifferent things used in the Worship of God proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of Englands Symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 6. A Letter to Anonymus in answer to his three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of mixt Communion Whether it be Lawful to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. In two Parts 11. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 12. A serious Exhortation with some important Advices relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England 13. An Argument to Union taken from the true Interest of those Dissenters in England who profess and call themselves Protestants 14. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 15. The Case of Infant-Baptism in Five Questions c. 16. A Discourse concerning Conscience wherein an Account is given of the Nature and Rule and Obligation of it c. 17. The Charge of Scandal and giving Offence by Conformity Refelled and Reflected back upon Separation c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. The difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 3. The Protestant Resolution of Faith c. AN ANSWER TO THE Dissenters Objections Against the COMMON PRAYERS And some other Parts of Divine-Service Prescribed in the LITURGIE OF THE CHURCH of ENGLAND LONDON Printed for T. Basset at the George in Fleet-street B. Took at the Ship in St. Paul's Church-yard and F. Gardiner at the White-horse in Ludgate-street 1684. AN ANSWER TO THE Dissenters Objections Against the COMMON PRAYERS And some other Parts of DIVINE SERVICE Prescribed in the LITURGIE of the CHURCH of ENGLAND I Believe all Considering Persons are by this time sensible what advantage the Papists make of the Separation of some Protestants from the Church of England And the ill effects of it at present and the worse which we have reason to fear are so very discernible that it may now be hoped the Consideration hereof will something abate those Prejudices of Dissenters against us which we think have hitherto hindred the prevailing of our Reasons Though Prejudice is hard to be remov'd yet 't is not impossible Several Ingenuous Persons of that Persuasion have been rescu'd from their Prejudices against our Communion when the mischief of these Divisions was not so apparent as 't is now I trust therefore that at this time many more will and I pray God that all of them may seriously and impartially look over the Grounds upon which they have kept up the Separation For I am persuaded that their Objections against our Communion are not of that Conseâ—uence â—s to Justifie their forsaking it and that themselves would discern it if they would consider our Answers with the same Meekness and Charity wherewith we offer them I have with great pleasure read some short Discourses lately Publisht that tend to this purpose the Good Spirit where with they are written seeming to be a very likely means of conveying the Argument with all its advantage into the Minds of those that shall take the pains to read them And though I think that which hath been said already is enough to satisfie Judicious Men yet by the persuasion of some Friends I have taken upon me to Answer those Particular Objections against the Publick Service of God by the Book of Common Prayer which the Dissenters are said to insist most upon I must confess that I have always thought the Liturgie of the Church of England to be such a truly Evangelical Form of Publick Worship that it would rather have invited Protestants to our Communion than kept them from it And I believe if the Dissenters would seriously read over that Sermon of Dr. Beverege concerning the Excellency and Vsefulness of the Common Prayer they would go near to be of the same mind And I hope many of them are so excepting only as to those Particulars wherein they are not so well satisfied And therefore I
Pap. of the Presbyt p. 31. before these unhappy Wars began yielded to the laying aside of the Cross and making many material alterations c. They have not those apprehensions of these things that they are unalterable and obligatory upon all Christians as such or that the laying them aside for the bringing about some greater good would be offensive to God I would to God our Brethren at least would but meet us thus far as to throw off those Superstitious prejudices they may have conceiv'd against them and think that as the laying them aside would not be displeasing to God so the use of them cannot be so neither Forgive the expression of Superstitious prejudices For I must suppose we put too high a value upon indifferent rites when we think that either the use or rejection of them will recommend us to God unless there be other accidents of obedience or disobedience to Authority that will alter the Case Otherwise the Imagination we may have of pleasing or displeasing God in any of these things must look like what the Greeks express Superstition by I mean a causeless dread of God It is a passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Calvin that it is equally Superstitious to condemn things indifferent as unholy and to command them as if they were holy It is infinitely In 2 Praecept a nobler Conquest over our selves a proper regaining that Christian liberty to which we are redeemed and would be of far happier consequence to the Church of God to possess our selves with such notions of God and of indifferent things as to believe we cannot recommend our selves to him in the least measure by scrupling what he hath interpos'd no Command to make them either Obligatory or Unlawful FINIS A Catalogue of the several Cases c. 1. A Persuasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which respect Church-Communion 3. The case of Indifferent things used in the Worship of God proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of England's Symbolizing so far as it doth with the Church of Rome makes it unlawfull to hold Communion with the Church of England 6. A Letter to Anonymus in Answer to his three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of mixt Communion Whether it be Lawfull to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. The first Part. 11. Certain Cases of Conscience c. The second Part. 12. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 13. A serious Exhortation with some important Advices relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England 14. An Argument for Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 15. The Case of Kneeling at the Holy Sacrament Stated and Resolved The second Part. 16. The Case of â—ay-Communion with the Church of England considered 17. A Persuasive to frequent Communion c. 18. A Defence of the Resolution of this Case viz. Whether the Church of England 's Symbolizing so far as it doth with the Church of Rome makes it unlawfull to hold Communion with the Church of England In Answer to a Book intituled A Modest Examination of that Resolution 19. The Case of compelling Men to the Holy Sacrament 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be received and what Tradition is to be rejected 3. The difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. 5. A Discourse concerning a Guide in matters of Faith c. 6. A Discourse concerning Invocation of Saints 7. A Discourse concerning the Unity of the Catholick Church maintained in the Church of England A PERSUASIVE TO Frequent Communion IN THE HOLY SACRAMENT OF THE Lords Supper LONDON Printed by M. Flesher for Brabazon Aylmer at the Three Pigeons against the Royal Exchange in Cornhill and William Rogers at the Sun against St. Dunstan's Church in Fleetstreet 1684. A PERSUASIVE TO FREQUENT COMMUNION MY design in this Argument is from the Consideration of the Nature of this Sacrament of the Lord's Supper and of the perpetual Use of it to the end of the World to awaken Men to a sense of their Duty and the great Obligation which lies upon them to the more frequent receiving of it And there is the greater need to make men sensible of their Duty in this particular because in this last Age by the unwary Discourses of some concerning the Nature of this Sacrament and the danger of receiving it unworthily such doubts and fears have been raised in the minds of Men as utterly to deter many and in a great measure to discourage almost the generality of Christians from the use of it to the great prejudice and danger of Mens Souls and the visible abatement of Piety by the gross neglect of so excellent a means of our growth and improvement in it and to the mighty scandal of our Religion by the general disuse and contempt of so plain and solemn an Institution of our blessed Lord and Saviour Therefore I shall take occasion as briefly and clearly as I can to treat of these four Points First Of the Perpetuity of this Institution this the Apostle signifies when he saith that by eating this 1 Cor. 11. 26. Bread and drinking this Cup we do shew the Lord's Death till he come Secondly Of the Obligation that lies upon all Christians to a frequent observance of this Institution this is signified in that Expression of the Apostle As often as ye eat this Bread and drink this Cup which Expression considered and compared together with the practice of the Primitive Church does imply an Obligation upon Christians to the frequent receiving of this Sacrament Thirdly I shall endeavour to satisfie the Objections and Scruples which have been raised in the Minds of Men and particularly of many devout and sincere Christians to their great discouragement from their receiving this Sacrament at least so frequently as they ought which Objections are chiefly grounded upon what the Apostle says Wherefore whosoever
Terrible Mysteries the Royal Spiritual Holy Formidable Tremendous Table The Bread and Wine after Consecration are in their Language called the most Mysterious most Holy Food and Nutriment the most Holy things and the place where the Table stood the most Holy part of the Temple in allusion to that of the Jewish Temple to which the Jews paid the highest Reverence The Bread in particular they Stiled the Bread of God the Cup the Holy and Mysterious the Royal and Dreadful Cup. The Primitive Bishops and Holy Fathers advise the Communicants to Reverence these Holy Mysteries to come with Fear and Trembling with Sorrow and Shame with silence and downcast Eyes to keep their Joy within and to approach the Table with all the Signs and Expressions of Reverence and Humility imaginable How can these Speeches consist with that Social Familiar carriage at the Sacrament which the Patrons of the Table-Gesture contend for as the Priviledge of Guests and the Prerogative of the Lord's Table For a conclusion of this whole matter I desire our Nonconforming Brethren seriously to consider two or three Questions which I shall propound to them and endeavour to frame an Honest and Impartial Answer as in the Presence of God who searches our Hearts and tryeth our Reins They are not of a Captious Nature started to puzzle the Cause or for the sake of Contention God knows my Heart I have no such designs through this whole Discourse but they are plain and easie to be resolved almost at first sight Qu. I. Whether of two or three Gestures which are all agreeable to the Nature of the Sacrament any one is not to be chosen and used by us when we can't use another without breaking the Peace and Vnity of that Church wherein we live Qu. II. Whether it can consist with Piety or Prudence to Expose your Selves and Families to Danger and the lash of the Law when nothing is Commanded but what is consistent with the Law of God and agreeable to the Nature of the Sacrament though not to your Phansies and desires Qu. III. Whether we are not as Christians obliged by the Law of God and the example of our Saviour to deny our Selves many things that are otherwise Lawful for us Rom. 15. 2. 3 8. to do and use and are highly pleasing and grateful to us for the Good and Edification of our Neighbour If so How much more when the publick good and welfare of both Church and State depends upon such self-denyal Qu. IV. Whether it be Piously done of you to chuse never to Receive the Sacrament and so deprieve your Selves of the Spiritual Benefit of that Heavenly Feast rather then part with a Civil Circumstance such as a Table-Gesture is It is the Custom of our Country to Sit at Feasts but few men are so mad as to refuse to Eat Standing and go Hungry away when they have no room to Sit down Why should we not be as Prudent at this Spiritual Feast in the Concerns of our Souls as we are in those of our Bodies Put the case we were strictly prohibited by the Law of the Land the use of a Table or a Table-cloth at this Holy Feast and we could not receive with that Convenience as now we may would you end your days in a continual refusal and never receive the Sacrament I don't know how far Passion and Prejudice and the heat of Disputation may blind and transport Men but if they will calmly consider this matter and hearken to Reason they will find nothing to justify the total neglect of this Ordinance by I am very apt to think they will be of my mind for I declare to all the World rather than not Receive at all the Comfortable Sacrament of our Blessed Saviours Body and Blood I will Receive it on a Tomb-stone on the ground in a Church or in a Field if all other things that are Essential to it be rightly observed and performed If any of our Dissenting Brethren shall upon this Question think as I do viz. that there is no absolute necessity of a Table in this case which the Custom of our Country requires at Ordinary Feasts He will also at the same time see there is no absolute necessity of a Table-Gesture and that we may Receive worthily without either the one or the other FINIS BOOKS Printed for FINCHAM GARDINER 1. A Perswasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which respect Church-Communion 3. The Case of Indifferent things used in the Worship of God proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of Englands Symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 6. A Letter to Anonymus in answer to his three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of mixt Communion Whether it be Lawful to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. In two Parts 11. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 12. A serious Exhortation with some important Advices relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England 13. An Argument for Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 14. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 15. The Case of Infant-Baptism in Five Questions c. 16. The Charge of Scandal and giving Offence by Conformity Refelled and Reflected back upon Separation c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be received and what Tradition is to be rejected 3. The difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. Some Seasonable Reflections on the Discovery of the late Plot being a Sermon preached on that occasion by W. Sherlock D. D. Rector of St. George Buttolph-lane London King David's Deliverance or the Conspiracy of Absolon and Achitophel defeated in a Sermon Preached on the day of Thanksgiving appointed for the Discovery of the late Fanatical Plot. By Thomas Long B. D. one of the
sav'd or no being the perfection of all other marks and signs of our assurance of Life and Glory When we are so Edifi'd and Religious we are certain that we are justifi'd and adopted accepted and treated like the Sons of God that we are in Christ and have our wedding-Garments on our proper qualifications for the state of Heaven Such an honest Principle as this makes our Prayers to be heard our Devotions to be regarded our Hopes to be strengthened This is the great intention of Christianity the Holy of Holys of our Temple and all Religion Such a Religion as this being so strongly enjoyn'd and zealously taught in our Church no ways disguis'd by a dress of Phrases or corrupted into soft and lushious sences we need not complain for want of the means of Grace and Edification we need not cross the Seas or run into private corners for it 't is nigh us even at our Doors in the establish'd Government of the Church of England Some use to say that brown Bread and the Gospel was very good Fare but now they are grown as nice and delicate about Religion and Edification as about Sawces and Dresses Thanks be to God 't is a knowing Age I wish it was as good The Corruption of it doth not arise for want of Knowledge and Information if it doth the Cure is near let them value that Church and Government that hath all things in it sufficient to Mens Salvation Let them not think so light of Schism and speaking evil of the Rule and Discipline in our Church so fit and necessary to the preservation of Christianity let them not cry up other Pauls and Apollos's any other Teachers making Divisions among us than this Church hath allowed for their Edification which is so far from Spiritual Edification that it calls such Men Carnal For the desire 1 Cor. 3. 4. of any other Nourishment beside such plain Food is Spiritual Pride and Wantonness and they pamper their Fancies while they starve their Judgments Let us therefore stick to such a manly Religion one great part of which is to preserve Obedience Peace and Order and say of our Church that teacheth it as the Disciples of its Author Thou art he and we seek for no other whither shall we go thou hast the Words of Eternal Life She hath all things in her that are necessary for the perfecting of Ephes 4. 12 13. the Saints for the Work of the Ministry for the Edifying of the Body till we all come in the Vnity of the Faith and of the Knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. That such a Religion as this in our Church is pleasing both to God and Man we have the Testimony of an Apostle He that Rom. 14. 18. in these things serveth Christ is acceptable to God and approv'd of Men. FINIS BOOKS Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stillingfleet's Unreasonableness of Separation in Answer to Mr. Baxter and Mr. Lob c. Considerations of present use considering the Danger resulting from the change of our Church-Government 1. A Perswasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which respect Church-Communion 3. The Case of Indifferent things used in the Worship of God proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of Englands Symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 6. A Letter to Anonymus in answer to his three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of mixt Communion Whether it be Lawful to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. The first Part. 11. Certain Cases of Conscience c. The second Part. 12. A Discourse of Profiting by Sermons and of going to hear where men think they can profit most 13. A serious Exhortation with some important Advices relating to the late Cases about Conformity recommended to the present Dissenters from the Church of England 14. An Argument for Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 15. The Case of Kneeling c. The Second Part. 16. Some Considerations about the Case of Scandal or giving Offence to Weak Brethren 17. The Case of Infant-Baptism in Five Questions c. 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be received and what Tradition is to be rejected 3. The difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. A Discourse OF PROFITING BY SERMONS AND Of going to HEAR where men think they can PROFIT most LONDON Printed for T. Basset at the George in Fleet-street B. Tooke at the Ship in St. Pauls Church-yard F. Gardiner at the White-Horse in Ludgate-street 1684. A Discourse Of PROFITING by SERMONS AS there is nothing that all good Men more desire nothing that they more heartily seek and endeavour than a Happy re-union of all those with us who have Rent themselves from us which we should reckon to be one of the highest blessings that God can now bestow upon us so there is little hope of seeing those desires and endeavours satisfied while the smallest Scruples seem a sufficient cause to hinder many People from joyning with us But among all the Reasons that I have heard alledged for leaving our Churches this seems to me to be the weakest and most ungrounded That our Ministers are unedifying Preachers for they cannot profit by their Sermons Which I am informed is so commonly objected and some lay such weight upon it and it carries with it such a shew of Piety it being a very commendable thing to desire to be the better for every Sermon one hears that it is thought to be worth some body's pains to try to remove this unjust Prejudice which too many have entertained against the most instructive and useful Sermons that perhaps are preached any where in the Christian World This may seem too high a commendation but it is the Judgment of more indifferent persons then we are on either side of
serious Exhortation with some Important Advices Relating to the late Cases about Conformity Recommended to the Present Dissenters from the Church of England 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be Received and what Tradition is to be Rejected A Serious EXHORTATION With some Important Advices c. Recommended to the Dissenters from the Church of England THE offering friendly Advice and Counsel especially in great and important Cases is tho often a Thankless yet a very Charitable Office a thing agreeable to the best Inclinations of Humane Nature and highly conducive to the Necessities of Men and consequently needs no Apology to introduce it We live 't is true in an ill-Natured and Censorious Age wherein 't is rare to find any one who will not take with the Left-hand what 's offered to them with the Right But I am not discouraged from this Attempt by the Peevishness and Frowardness of many that differ from us Remembring that all Honest Undertakings and such I am sure this is are under the more peculiar Conduct and Blessing of the Divine Providence which can and will succeed and prosper them to an happy Issue if Mens own Obstinacy and Perverseness do not put a Bar in the way to hinder it I do therefore beseech our Dissenting Brethren with all the earnestness that becomes a matter of so much Importance and with all the Kindness and Tenderness that becomes a Christian that they would suffer the VVord of Exhortation and duely weigh and consider the Requests and Advices that are here plainly laid before them which I hope will be found such as carry their own Light and Evidence along with them I. And First We beg of them to believe That they may be mistaken about those matters which are alledged as the Causes of their Separation This one would think were as needless as 't is a modest and reasonable Request For did ever any Man the Bishop of Rome excepted lay claim to Infallibility Do not the woeful Infirmities of Humane Nature the Weakness and Short-sightedness of our Understandings the daily Experience of our selves and the lamentable Failures we observe in others sufficiently convince us how prone we are to Error and Mistake But tho this be granted and owned on all hands yet in Practice we frequently find Men acting by other Measures For how many are there that in the most Controverted Cases bear up themselves with as much Confidence and Assurance censure others with as Magisterial a Boldness condemn the things enjoyned by our Church with as positive and peremptory a Determination as if they were infallibly sure that they are in the Right and all others in the Wrong that differ from them The early Prepossession of a contrary Opinion the powerful Prejudices of Education an implicite and unexamined Belief of what their Guides and Leaders teach them have a strange force upon the Minds of Men so that in effect they no more doubt of the Truth and Goodness of the Cause they are engaged in than they question the Articles of their Creed Wherefore I do once and again intreat them that laying aside all Pride Partiality and Self-conceit they would not think more highly of themselves and of their own way than they ought to think especially remembering that the Matters contended about are confessedly Disputable and that they cannot be ignorant that the Case seems otherwise to others who may at least be allowed to be as wise Men and as competent Judges as themselves Truth makes the easiest Entrance into modest and humble Minds The Meek will he guide in Judgment the Meek will he teach his way The Spirit of God never rests upon a Proud Man II. Secondly We beg of them that they would seriously and impartially weigh and consider as well what is said on the one side as on the other This is a piece of Justice that every one owes to Truth and which indeed every Man owes to himself that is not willing to be deceived To take up with Prejudices which Education or long Custom have instilled into him or wherein any other Arts or Methods have engaged him without strictly enquiring whether those Prejudices stand upon a firm Foundation is to see only on one side to bind up ones self in the Judgment or Opinion of any Man that is not Divinely-inspired and Infallible or pertinaciously to adhere to any Party of Men how plausible and specious soever their Pretences may be without examining their Grounds and endeavouring to know what is said against them is to choose a Persuasion at a peradventure and 't is great odds whether such a one be in the right In all Enquiries after Truth we ought to keep an Ear open for one side of the Controversie as well as the other and not to think we have done enough till without Favour or Prejudice and to the best of our Understandings we have heard tryed and judged the Reasons brought as well for as against it And till this be done I see not with what pretence of Reason Men can talk so much of their Scruples or plead for Favour on the account of their Dissatisfactions Consciences truly tender are willing and desirous to embrace all opportunities of Resolution are ready to kiss the Hand that would bring them better information and are not wont to neglect much less thrust from them the means that might ease them of their Doubts and Scruples We justly blame it in them of the Church of Rome that in a manner they resign up their Understandings to their Guides and Confessors and are not suffered to be truly acquained with the Protestant Principles and the Grounds and Reasons of the Reformation nor to Read any of the Books that are written for their Conviction without a special and peculiar Licence Whether our Brethren of the Separation be under any such Spiritual Discipline I know not sure I am it looks very odly that so many of them are no more concerned to understand the true State of the Church of England and the Nature and Reasons of her Constitutions that so few of them care to Confer with those that are able to Instruct them but Cry out They are satisfied already nay some of them to my knowledge when desired to propose their Scruples in order to the giving them satisfaction have plainly and absolutely refused to do it Little reason there is to believe that such Persons have ever Read and Examined what the Church of England has to say for her self Are there not many that not only Scruple but Rail at the Book of Common-Prayer that yet never heard it nor perhaps ever read it in all their Lives And if this be not to speak Evil of what they know not I cannot tell what is How many incomparable Books
A COLLECTION OF CASES AND OTHER DISCOURSES Lately Written to Recover DISSENTERS TO THE COMMUNION OF THE Church of England By some Divines of the City of London In Two Volumes To each Volume is prefix'd a Catalogue of all the CASES and DISCOURSES contain'd in this Collection LONDON Printed for T. Basset at the George in Fleet-street and B. Tooke at the Ship in St. Paul's Church-yard 1685. A CATALOGUE OF ALL THE Cases and Discourses Contained in the first Volume of this COLLECTION 1. A Perswasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which respect Church-Communion 3. A Letter to Anonymus in Answer to his three Letters to Dr. Sherlock about Church-Communion 4. The Case of Lay-Communion with the Church of England considered 5. The Case of mixt Communion 6. The Case of indifferent things used in the Worship of God proposed and stated 7. A Vindication of the Case of indifferent things c. 8. A Discourse concerning Conscience In two Parts 9. A Discourse about a Scrupulous Conscience containing some plain Directions for the Cure of it 10. Considerations about the Case of Scandal or giving Offence to weak Brethren 11. The Charge of Scandal and giving Offence by Conformity refelled and reflected back upon Separation A PERSWASIVE TO COMMUNION With the Church of England The Second Edition Corrected Ephes 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by J. Redmayne for Fincham Gardiner at the White Horse in Ludgate-street 1683. A Perswasive to COMMUNION With the CHURCH of ENGLAND THere is nothing that does more scandalize and unsettle the Weak nor tempt the Proud and Licentious to a professed neglect of all Religion than the many causless Divisions which do sometimes happen in the Church And he is no lively Member of that Mystical Body of Christ that is not sensibly affected with the Fatal Consequences of these things and does not endeavor what he Lawfully may to do something towards the healing of those Wounds which have been made by the extreme Scrupulosity of some and are still kept Bleeding by the Subtilty and cunning Artifice of others For it is manifest enough and cannot now be denied that the Papists have always attempted to pull down the Church of England by pretended Protestant hands and have made use of the facility of our Dissenting Brethren to bring about their own Designs I wish the eminent Danger we have been brought into would prevail with them at last to forbear to Batter and Undermine us as they have done when they cannot but see that the Common Enemy is waiting all Opportunities and stands ready to enter at those Breaches which they are making They might condemn the rashness of their own Counsels and lament it it may be when it would be too late if they should see Popery erected upon the ruins of that Church which they themselves had overthrown We know how restless and industrious the Romish Faction has always been and the only visible Security we have against the prevailing of it lies in the firm Vnion of the whole Protestant Profession and there is nothing wherein there is the least probability that we can ever be all Vnited unless it be the Church of England as it stands by Law established agreeable to the Rules of the Holy Gospel consonant to the Doctrine and Practice of the Primitive Christians and not only Allowed but highly Honored by all the Reformed Churches in the World Here is a Point fixed in which we all may Center whereas they that differ from us are not yet and it may be never will be perfectly agreed upon their own New Models of Discipline and Government neither can they find one Precept or Example in Scripture or Antiquity for the Constituting any Church without an Episcopal Power presiding over it And if any Party amongst them could have that Form of Church Government confirmed by Law which they esteem the most Apostolical it is manifest from reason and experience that it would be presently Opposed by all the rest with no less Violence than ours is and instead of putting an end to our Divisions would most certainly increase them Therefore though they have all still imposed their several Forms with the greatest Rigor wherever they have had the Power or but the Hopes of it in their hands yet that all Sorts of Dissenters may be drawn into the Confederacy for the present we hear now of nothing so much as the Mischief of Impositions and the Natural Right and great Advantages of Toleration Which is the very thing which the Romish Emissaries have always aimed at and seems to be one of the subtilest parts of the Popish Plot As might be made out by divers undeniable Arguments and appears sufficiently from many of the Letters Tryals and Narratives that have been lately published And it can be no wonder that they should give their Cordial Assistance to such a Design which if it should ever pass into an Act would reward their Diligence with a cheap and easie Victory For they may plainly foresee that it would be so far from Vniting us that it would undoubtedly break us in pieces by a Law Now if Vnion be always necessary upon the common Obligations of Christianity it will be much more so in the present Conjuncture considering the strength and incouragements that may be given to the Popish Cause by the continuance of our Dissensions And if there be far greater hopes that we may at length by the blessing of God be sooner Vnited in the way of the Church of England than in any other then it must needs be the greatest Service that can be done to the Protestant Interest if we could all be perswaded to joyn heartily in the Communion of that Church that has hitherto been and still is so great a Defence against the Errors and Superstitions of Rome It would be an unpardonable Vanity to imagine that these short Papers should be able to effect what so many Learned and Solid Treatises have not yet done But I address this little Essay only to those that have not time to peruse a larger Volume I have been incouraged to this Undertaking by the Numbers of those here in London that have seemed formerly to dissent from us who have lately joyned with us not only in Prayer but in the Holy Communion of the Blessed Body and Blood of Christ And I hope that many more may be invited and disposed by their good Example to receive the same Satisfaction that they have found These that are already come in will not stand in need of any farther Perswasion but only that they would continue Constant in that Communion they have now embraced For if they should leave us again and return to their Separate Assemblies they would seem by this to condemn themselves For if it were Lawful for them to Communicate with us once it must be Lawful for them to do so still and they will not refuse to submit to Authority
are Church-Members and in a State of Communion are bound to all the Acts of external and visible Communion with the Church The exercise of Church Authority consists in Receiving in or Shutting out of the Church To receive into the Church is to admit them to all external Acts of Communion to Shut or Cast out of the Church is to deny them the external and visible Communion of the Church not to allow them to Pray or receive the Lords Supper or perform any Religious Offices in the publick Assemblies of the Church Now all this Church Authority would signifie nothing were not External and Actual Communion both the Priviledge and Duty of every Christian and yet this is all the Authority Christ hath given to His Church 5. And to confirm all this nothing is more plain in Scripture than that Separation from a Church is to withdraw from the visible Communion of it and there can be no Notion of Separation without this now if Separation from Religious Assemblies be to break Communion then to live in Communion with the Church requires our Actual Communicating with the Church in all Religious Duties And that this is the true Notion of Separation is easily proved from the most express testimonies 2 Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you Where come out from among them and be ye separate plainly signifies to forsake the Assemblies of Idolaters not to Communicate with them in their Idolatrous Worship So that not to joyn with any Men or Church in their Idolatrous Worship is to Separate from their Communion which is a very Godly Separation when the Worship is Idolatrous and Sinful but a Schismatical Separation when it is not Thus St. John tells us of the Ancient Hereticks They went out from us because they were not of us for if 1 John 2. 19. they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us Where their going out from them plainly signifies their forsaking Christian Assemblies upon which account the Author of the Epistle to the Hebrews admonishes the Christians not to forsake the Assembling of themselves together as the manner of some is in which he Heb. 10. 25. refers to the Separation of those Ancient Hereticks And thus accordingly to have Fellowship or Communion with any is to partake with them in their Religious Mysteries By this Argument St. Paul disswades the Corinthians for Eating of the Idols Feast because they were Sacrifices to Evil Spirits and by partaking of those Sacrifices they had Communion with them But I say that the things which the 1 Cor. 10. 20 21. Gentiles Sacrifice they Sacrifice to Devils and not to God and I would not that you should have Fellowship with Devils Ye cannot Drink the Cup of the Lord and the Cup of Devils ye cannot be partakers of the Lords Table and of the Table of Devils So that tho we must first be in a state of Communion with Christ and his Church must first be received into Covenant and by Baptism be incorporated into the Christian Church before we have any right to Communicate with this Church yet no Man can preserve his Church-state without Actual Communion no Man has Communion with Christ or his Church but he who Actually Communicates in all Religious Offices and Christian Institutions a state of Communion confers a right to Communicate but Actual Communion consists in the exercise of Communion and a right to Communicate without Actual Communion is worth nothing as no right or priviledge is without the Exercise of it for enjoyment consists in Acts and all the Blessings of the Gospel all the Blessings of Christian Communion are conveyed to us by Actual Communion So that if we would partake of the Blessings of Christ if we would Reap the advantages of Church-Communion we must live in Actual Communion and not content our selves with a dormant and useless right which we never bring into Act. This is sufficient to prove the necessity of Actual Communion with the Christian Church when it may be had for where it cannot be had Non-Communion is no Sin for we are not obliged to Impossibilities he who lives in a Country or travels through any Country where there is no true Christian Church to Communicate with cannot enjoy Actual Communion the right and Duty of Communion continues tho necessity may suspend the Act. But the greater difficulty is whether it be not Lawful to suspend our Communion with any particular Churches when we see the Church divided into a great many Parties and Factions which refuse Communion with each other which is the deplorable state of the Church at this day among us Presbyterians Independents Anabaptists Quakers all Separate from the Church of England and from each other and from hence some conclude it Lawful to suspend Communion with all the divided Parties which is just such a reason for a Total suspension of Church-Communion as the different and contrary opinions in Religion are for Scepticism and infidelity Because there are a great many kinds of Religions in the World and a great many divided Sects of the Christian Religion therefore some Men will be of no Religion and because the Christian Church is divided into a great many opposite and Separate Communions therefore others will be of no Church and the reason is as strong in one case as it is in the other that is indeed it holds in neither For it is possible to discover which is the true Religion notwithstanding all these different and contrary perswasions about it and it is equally possible to find out which of these divided Communions is a true and Sound Member of the Catholick Church and when we know that we are bound to maintain Communion with it Indeed if such Divisions and Separations excuse us from Actual Communion with the Church Actual Communion never was and is never likely to be a Duty long together for there never was any state of the Church so happy long together as to be without divisions even in the Apostles times there were those who Separated from the Communion of the Apostles and set up private Conventicles of their own and so it has been in all succeeding Ages of the Church and so it is likely to continue and if we are not bound to Communicate with the Church while there are any Hereticks or Schismaticks who divide from the Church farewell to all Church Communion in this World Should any Man indeed Travel into a Strange Country and there find a Schism in the Christian Church it were very fitting for him to Suspend Communion with either Party till he had opportunity to acquaint himself with the state of the Controversie so as to judge which party is the Schismatick and then he is bound if he understand their Language to Communicate
Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be received and what Tradition is to be rejected 3. The difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. THE CASE OF Lay-Communion WITH THE CHURCH of ENGLAND CONSIDERED And the Lawfulness of it shew'd from the Testimony of above an hundred eminent Non-conformists of several Perswasions Published for the satisfaction of the Scrupulous and to prevent the Sufferings which such needlesly expose themselves to The Second Edition corrected by the Author LONDON Printed for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard M. DC LXXXIV TO THE DISSENTERS FROM THE Church of England Dear Brethren YOU being at this time called upon by Authority to join in Communion with the Church and the Laws ordered to be put in Execution against such as refuse it It 's both your Duty and Interest to enquire into the grounds upon which you deny Obedience to the Laws Communion with the Church of God and thereby expose our Religion to danger and your selves to suffering In which unless the Cause be good the Call clear and Mr. Mede 's Farewel Serm. on 1 Cor. 1. 3. the End right it cannot bring Peace to your selves or be acceptable to God Not bring Peace to your selves For we cannot suffer joyfully the Mr. Read 's Case p. 4. spoiling of our Goods the confinement of our Persons the ruin of our Families unless Conscience be able truly to say I would have done any thing but sin against God that I might have avoided those Sufferings from Men. Not be acceptable to God to whom all are accountable Continuat of Morn Exer. Ser. 4. p. 92. for what Portion he hath intrusted them with of the things of this Life and are not to throw away without sufficient reason and who has made it our Duty to do what we can without Sin in Obedience to that Authority which he hath set over us as you are told by some Read Ibid. in the same condition with your selves To assist Persons in this Enquiry I have observed that of late several of the Church of England have undertaken the most material Points that you do question and have handled them with that Candor and Calmness which becomes their Profession and the gravity of the Arguments and which may the better invite those that are willing to be satisfied to peruse and consider them But because Truth and Reason do too often suffer by the Prejudices we have against particular Persons to remove as much as may be that Obstruction I have in this Treatise shewed that these Authors are not alone but have the concurrent Testimony of the most eminent Non-conformists for them who do generally grant that there is nothing required in the Parochial Communion of the Church of England that can be a sufficient reason for Separation from it The sence of many of these I have here collected and for one hundred I could easily have produced two if the Cause were to go by the Poll So that if Reason or Authority will prevail I hope that yet your Satisfaction and Recovery to the Communion of the Church is not to be despaired of Which God of his infinite Mercy grant for your own and the Churches sake Amen THE CONTENTS THE difference betwixt Ministerial and Lay-Communion Pag. 1 The Dissenters grant the Church of England to be a True Church p. 4 That they are not totally to separate from it p. 12 That they are to comply with it as far as lawfully they can p. 16 That Defects in Worship if not Essential are no just reason for Separation p. 23 That the expectation of better Edification is no sufficient reason to with-hold Communion p. 39 The badness of Ministers will not justify Separation p. 48 The neglect or want of Discipline no sufficient reason to separate p. 59 The Opinion which the Non-conformists have of the several Practices of the Church of England which its Lay-Members are concerned in p. 64 That Forms of Prayer are lawful and do not stint the Spirit ibid. That publick prescribed Forms may lawfully be joined with p. 66 That the Liturgy or Common-Prayer is for its Matter sound and good and for its Form tolerable if not useful p. 69 That Kneeling at the Sacrament is not idolatrous nor unlawful and no sufficient reason to separate from that Ordinance p. 71 72 That standing up at the Creed and Gospel is lawful p. 73 The Conclusion ibid. THE NON-CONFORMISTS PLEA FOR Lay-Communion With the CHURCH of ENGLAND THE Christian World is divided into two Ranks Ecclesiastical and Civil usually known by the Names of Clergy and Laity Ministers and People The Clergy besides the things essentially belonging to their Office are by the Laws of all well-ordered Churches in the World strictly obliged by Declarations or Subscriptions or both to own and maintain the Doctrine Discipline and Constitution of the Church into which they are admitted Thus in the Church of England they do subscribe to the Truth of the Doctrine more especially contained in the thirty nine Articles and declare that they will use the Forms and Rites contained in the Liturgy and promise to submit to the Government in its Orders The design of all which is to preserve the Peace of the Church and the Unity of Christians which doth much depend upon that of its Officers and Teachers But the Laity are under no such Obligations there being no Declarations or Subscriptions required of them nor any thing more than to attend upon and joyn with the Worship practised and allowed in the Church Thus it is in the Church of England as it is acknowledged by Mr. Baxter to whom when it Defence of the Cure part 2. pag. 29. was objected that many Errors in Doctrine and Life were imposed as Conditions of Communion he replies What is imposed on you as a Condition to your Communion in the Doctrine and Prayers of the Parish-Churches but your actual Communion it self In discoursing therefore about the Lawfulness of Communion with a Church the Difference betwixt these two must be carefully observed lest the things required only of one Order of Men should be thought to belong to all It 's observed by one That the Original of all Our Mischiefs A Book licensed by Mr. Cranford sprung from Mens confounding the terms of Ministerial Conformity with those of Lay-Communion with the Parochial Assemblies there being much more required of the Ministers than of the People Private Persons having much less to say for themselves in absenting from the publick Worship of God tho performed by the Liturgy than the Pastor hath for not taking Oaths c. Certainly if this Difference were but observ'd and the Case of Lay-Communion truly stated and understood the People would not be far more
averse to Communion Baxter's Cure p. 311. with the Parish-Churches than the Nonconforming Ministers are as one complains and whatsoever they might think of the Conformity of Ministers because of the previous Terms required of them they would judg what is required of the People to be lawful as some Continuat Morning Exercise Serm. 4. p. 89. of them do And as the Ministers by bringing their Case to the People's may see Communion then to be lawful and find themselves obliged to maintain it in a private Capacity so the People by perceiving their Case not to be that of the the Ministers but widely different from it would be induced to hold Communion with the Church and to joyn with those of their Ministers that think it their Duty so to do and are therein of the opinion of the old Non-Conformists that did not act * * * Rathband's Epistle to the Reader prefixed to the grave and modest Confutation c. as if there were no middle between Separation from the Church and true Worship thereof and Subscription unto or Practice or Approbation of all the Corruptions of the same For †††Nichol's plea for the Puritans though they would not subscribe to the Ceremonies yet they were against Separation from God's publick Worship as one of them in the name of the rest doth declare So that as great a Difference as there is betwixt Presence and Consent betwixt bare Communion and Approbation betwixt the Office of the Minister and the Attendance of a private Person so much is there betwixt the Case of Ministerial and Lay-Communion And therefore when we consider the Case of Lay-Communion we are only to respect what is required of the People what part they are to have and exercise in Communion with the Church Now what they are concerned in are either the Forms that are imposed the Gestures they are to use and the Times they are to observe for the Celebration of Divine Worship or the Ministration which they may be remotely suppos'd also to be concerned in The lawfulness of all which and of all things required in Lay-Communion amongst us I shall not undertake to prove and maintain by Arguments taken from those that already are in full Communion with the Church of England and so are obliged to justify it but from those that in some things do differ from it who may therefore be supposed to be impartial and whose Reasons may be the more heeded as coming from themselves and from such that are forward in other respects to own the Miscarriages of the Church as those that wholly separate from it For the better understanding of the Case and of their Judgment in it I shall consider 1. What Opinion the most eminent and sober Non-Conformists have had of the Church of England 2. What Opinion they have had of Communion with that Church 3. What Opinion they have had of such Practices and Usages in that Church as Lay-men are concerned in 1. What Opinion the most eminent and sober Non-Conformists have had of the Church of England And that will appear in these two things First That they owne her to be a true Church Secondly To be a Church in the main very valuable First They own her to be a true Church Thus Mr. Baily saith of the old Non-Conformists They Disswasive â— 2. p. 21. did always plead against the Corruptions of the Church of England but never against the Truth of her Being or the Comfort of her Communion And as much is affirmed of the present by a grave and sober Person amongst them The Presbyterians generally hold the Church of Corbet's Discourse of the Religion of England p. 33. England to be a true Church though defective in its Order and Discipline Thus it 's acknowledged in the name of the rest by one that undertakes their Defence and would defend them in their Separation We acknowledg the Church of England to be a true Church Non-Conformists no Schismaticks p. 13. and that we are Members of the same visible Church with them This they do not only barely assert but also undertake to prove This is done by the old Non-Conformists in their Confutation of the Brownists who thus begin That the Church of England is a true A grave and sober Confut. p. 1. c. p. 57. Church of Christ and such an one as from which whosoever wittingly and willingly separateth himself cutteth himself off from Christ we doubt not but the indifferent Reader may be perswaded by these Reasons following 1. We enjoy and joyn together in the use of those outward means which God hath ordained in his Word for the gathering of a visible Church and have been effectual to the unfeigned Conversion of many as may appear both by the other Fruits of Faith and by the Martyrdom which sundry have endured that were Members of our Church c. 2. Our whole Church maketh Profession of the true Faith The Confession of our Church together with the Apology thereof and those Articles of Religion which were agreed upon in the Convocation-House Anno 1562. whereunto every Minister of the Land is bound to subscribe so far forth as they contain the Confession of Faith and the Doctrine of the Sacraments do prove this evidently c. So Mr. Ball Wheresoever we see the Word of God Friendly Tryal of the Gâ—ounds of Separat c. 13â— p 306. truly taught and professed in Points fundamental and the Sacraments for substance rightly administred there is the true Church of Christ though the Health and Soundness of it may be crazed by many Errors in Doctrine Corruptions in the Worship of God and Evils in the Life and Manners of Men. As much as this is also affirmed in the Letters passed betwixt the Ministers of Old-England A. Letter of many Ministers in Old-England to others in New England p. 24. and New-England It is simply necessary to the being of a Church that it be laid upon Christ the Foundation which being done the remaining of what is forbidden or the want of what is commanded cannot put the Society from the Title or Right of a true Church And if we enquire into the Judgment of the present Non-Conformists we shall find them likewise arguing for it Thus the Author to Jerubbaal The Jerubbaal or the Pleader impleaded p. 18 27. Essentials constitutive of a true Church are 1. The Head 2. The Body 3. The Union that is between them Which three concurring in the Church of England Christ being the professed Head she being Christ's professed Body and the Catholick Faith being the Union-band whereby they are coupled together she cannot in justice be denied a true though God knows far from a pure Church If we should proceed in this Argument and consider the Particulars I might fill a Volume with Testimonies of this kind 1. The Doctrine of the Church is universally held to be true and sound even the Brownists owned it of
something essential to a Church But if the Church have all things essential to it it is a true Church and not to be separated from When the V. Annotations on the Apologet. Nar. p. 17. Church of Rome is called a true Church it 's understood in a Metaphysical or Natural Sence as a Thief is a true Man and the Devil himself though the Father of Lies is a true Spirit But withal she is a false Church as Mr. Brinsly saith from Bishop Hall an Heretical Arraignment of Schism p. 26. Apostatical Antichristian Synagogue And so to separate from her is a Duty But when the Church of England is said to be a true Church or the Parochial Churches true Churches it 's in a moral Sence as they are sound Churches which may safely be communicated with Thus doth Dr. Bryan make the Dwelling with God Serm. 6. p. 289 291. Opposition The Church of Rome is a part of the universal visible Church of Christians so far as they profess Christianity and acknowledg Christ their Head but it is the visible Society of Traiterous Vsurpers so far as they profess the Pope to be their Head c. From this Church therefore which is Spiritual Babylon God's People are bound to separate c. but not from Churches which have made Separation from Rome as the reformed Protestant Churches in France and these of Great Britain have done in whose Congregations is found Truth of Doctrine a lawful Ministry and a People professing the true Religion submitting to and joyning together in the true Worship of God Such a Separation would as has been said unchurch it This would be to deny Christ holds Communion with it or to deny Communion with a Church with which Christ holds Communion contrary to a Principle that is I think universally maintained The Error of these Men saith Mr. Brightman * * * On Rev. c. 3. V. Jenkin on Jude v. 19. Allen Vindiciae Pietatis second part p. 123. Vindication of Presbyterian Government p. 130. Cotton on John p. 156. i◠full of Evil who do in such a manner make a Departure from this Church by total Separation as if Christ were quite banished from hence and that there could be no hope of Salvation to those that abide there Let these Men consider that Christ is here feasting with his Members will they be ashamed to sit at Meat there where Christ is not ashamed to sit Further this would be a notorious Schism so the old Non-conformists conclude * * * Grave Consut p. 57. Cawdrey's Independency further proved p. 136. Because we have a true Church consisting of a lawful Ministry and a faithful People therefore they cannot separate themselves from us but they must needs incur the most shameful and odious Reproach of manifest Schism for what is that saith another †††Brinsly's Arraigment p. 15 24 44. but a total Separation from a true Church This lastly would not diminish but much increase the Fault of the Separation As another saith | | | Baily's Disswasive c. 6. p. 104. For it is a greater Sin to depart from a Church which I profess to be true and whose Ministry I acknowledg to be saving than from a Church which I conceive to be false and whose Ministers I take to have no Calling from God nor any Blessing from his Hand This therefore is their avow'd Principle That total Separation from the Church is unlawful And this the old Non-conformists did generally hold and maintain against the Brownists * * * Ames 's Puritanismus Angl. V. Parker on the Cross part 2. c. 91. § 21. Bax. Defence p. 55. and the Dissenting Brethren did declare on their part †††Apologet. Nar. p. 6. We have always professed and that in those times when the Churches of England were the most either actually over-spread with Defilements or in the greatest Danger thereof c. that we both did and would hold Communion with them as the Churches of Christ And amongst the present Non-conformists several have writ for Communion with the Church against those that separate from it and have in Print declared it to be their Duty and Practice So Mr. Baxter | | | Sacril desert p. 75. I constantly joyn i◠my Parish-Church in Liturgy and Sacrament It 's said of Mr. Joseph Allen * * * The Life of Mr. J. Allen p. 111. That he as frequently attended on the Publick Worship as his Opportunities and Strength permitted †††The Doctrine of Schism p. 64. Of Mr. Brinsley that he ordinarily attended on the Publick Worship Dr. Collins saith as much of himself | | | Reasonable Account c. Mr. Lye in his Farewell Sermon doth advise his People to attend the Publick Worship of God to hear the best they could and not to separate but to do as the old Puritans did thirty Years before Mr. Cradacot in his Farewel Sermon professeth That if that Pulpit was his dying Bed he would earnestly perswade them to have a care of total Separation from the Publick Worship of God Mr. Hickman freely declares I profess Bonasus vapulans p. 113. where-ever I come I make it my Business to reconcile People to the Publick Assemblies my Conscience would fly in my Face if I should do otherwise And Mr. Corbet as he did hold Communion with the Church of England so saith * * * Account of the Principles of the Non-conformists p. 26. That the Presbyterians generally frequent the Worship of God in the Publick †††Discourse of the Religion c. p. 33. V. Mr. Read's Case p. 15. Assemblies It 's evident then that it is their Principle and we may charitably believe it is their Practice in Conformity to it * * * Non-conformists Plea for Lay-Communion p. 1. Thus Mr. Corbet declares for himself I own Parish-Churches having a competent Minister and a number of credible Professors of Christianity for true Churches and the Worship therein performed as well in Common-Prayer as in the Preaching of the Word to be in the main sound and good for the Substance or Matter thereof And I may not disown the same in my Practice by a total neglect thereof for my Judgment and Practice ought to be concordant And if these two Judgment and Practice be not concordant it would be impossible to convince Men that they are in earnest or that they do believe themselves while they declare against Separation and yet do not keep it up Those good Men therefore were aware of this who met a little after the Plague and Fire to consider saith Mr. Baxter Non-conformists Plea fo◠Peace § 17◠p 240. whether our actual Forbearance to joyn with the Parish-Churches in the Sacrament and much more if it was total might not tend to deceive Men and make them believe that we were for Separation from them and took their Communion to be
Speech is not properly Antichristian 2. That the English Liturgy is gathered according P. 155. V. Letter of the Minist in Old Engl. p. 14. Dr. Bryan's dwelling with God p. 309 310. Mr. Baxter's Cure p. 281. to the Ancients the purest of them and is not a Collection out of the Mass-Book but a refining of that Liturgy which heretofore had been stained with the Mass c. and is not a Translation of the Mass but a Restitution of the Ancient Liturgy Thus saith that Learned Person and much more to whom many others do likewise consent And in this Mr. Tombs is so zealous that he concludes I cannot Theodulia p. 102. but judg that either much Ignorance or much Malice it is that makes any traduce the English Common-Prayer Book as if it were the Popish Mass-Book or as bad as it and to deter Men from joining with those Prayers and Services therein which are good as if it were joining with Antichrist the Pope when they can hardly be ignorant that the Martyrs in Queen Mary 's days were burnt for it is impudent falshood Having thus far considered the Forms I shall now Sect. 2. proceed to shew what their Opinion is of the Gestures required in Lay-Communion such as Kneeling at the Sacrament and standing up at the Creed and Gospels As to Kneeling 1. It 's granted that the Posture in the Sacrament is not determined So Mr. Baxter I never yet heard Christian Direct p. 616. any thing to prove Kneeling unlawful there is no Word of God for or against any Gesture 2. It is granted whatever the Gesture of our Saviour V. Faldo's Dialogue betwixt a Minister and a Quaker Noye's Temple measured p. 81. Theod. p. 168. in it was yet that doth not oblige This Mr. Tombs hath undertaken to shew 1. Because this Gesture seems not to have been of choice used by Christ 2. Because St. Paul omits the Gesture which he would not have done if it had been binding 3. He mentions the Night and calls it the Lord's Supper and if the Time be not necessary much less the Gesture 4. If the Gesture doth oblige then Christians must use the self-same that Christ used 3. It is granted that the nature of the Ordinance doth not forbid Kneeling So Mr. Bains Kneeling Christian Letters Let 24. p. 201. Direct p. 616. is not unbeseeming a Feaster when our joy must be mingled with reverent trembling So Mr. Baxter The nature of the Ordinance is mixed And if it be lawful to take a Pardon from the King upon our Knees I know not what can make it unlawful to take a sealed Pardom from Christ by his Ambassador upon our Knee Hence Mr. Bailey reckons it as an Error of Disswasive c 2 p. 30. c. 6. p. 121 122. V. Johnson's Christian Plea Treat 3. c. 10. p. 285. some Independents that they accounted sitting necessary as a Rite significant of fellowship with Christ and a part of our imitation of him and for both these reasons declared it necessary to keep on their Hats at the time of participation 4. It is granted not to be Idolatrous So Mr. Bains Letters Ibid. Kneeling is neither an occasion nor by participation Idolatry Kneeling never bred Bread-worship And V. Baxt. Christ Direct p. 616. our Doctrine of the Sacrament known to all the World doth free us from suspicion of adoration in it To these Mr. Tombs adds 1. That the Papists adore Theodulia p. 256 c. not the Bread at putting it into their Mouths but at the Elevation It being inconsistent with their Principles to worship that which is not above them 2. That the Worship of God not directed to a V. T. D. Jerubbaal p. 41. Mr. Crofton's Answ p. 28. V. Ames Fresh Suit c. 4. § 4. p. 382. Perkins Cases Creature but before it as an occasional Object of adoration to God is not Idolatry 3. That yet in the Church of England the Elements are not occasionally so but the Benefits of Christ in the Lord's Supper And 4. Kneeling is not to the Bread but as the signification of an humble and grateful mind as he shews from the Rubrick Fifthly Those that do account it inconvenient yet account it not to be unlawful Thus Mr. Cartwright Evang. Harm on Luk. 22. v. 14 c. Second Reply p. 262. Kneeling in receiving the Sacrament being incommodious in its own nature and made far more incommodious by Popish Superstition is not therefore so to be rejected that we should abstain from the Sacrament if we cannot otherwise be partakers of it because the thing is not in its own nature unlawful So it 's said of the old Non-conformists Troughton's Apol. p. 90. Kneeling at the Sacrament was disliked by all but yet thought tolerable and that it might be submitted to by some of the most Learned From all which we may conclude with Mr. Vines On the Sacrament p. 102. that the Posture being a circumstance of Action as well as the Time and Place is not of the Free-hold of the Ordinance and with Mr. Baxter that those that think Sacril desert p. 19. they must not receive kneeling think erroneously As for standing up at the Creed c. Mr. Baxter Christ Direct p. 858. Sacril desert p. 96. saith his judgment is for it where it is required and where not doing it would be divisive and scandalous Nay elsewhere he saith that 't is a convenient praising Gesture c. Thus I have considered the most material Points in which the Lay-Members of the Church of England are concern'd and shew'd that the lawfulness of the things injoined upon such is declared and justified by the Suffrage and Judgment of as eminent Non-conformists as have lived in the several Ages since that unhappy Controversy was first set on foot amongst us And now what remains but that every one concerned set himself seriously and impartially to consider it and it becomes such so to do when they go against the stream of the most experienced Writers of their own Party who might pretend to understand the Case as well if not better than any that were conversant in it It becomes such when they bury that under the condemnation of false Worship which the Lord the Author of all Truth doth allow in his Service Ball 's Tryal Epistle to Reader When they forsake the Prayers of the Congregation and depart from the Table of the Lord and break off Society and Communion with the Churches of Christ c. when they expose Religion to Contempt and the Truth of God to Reproach by the Rents and Divisions in the Church as Mr. Ball doth represent it It becomes them when our Division gratifieth the Papists Defence p. 17. 52. and greatly hazardeth the Protestant Religion and by it we may lose all which the several Parties contend about as Mr. Baxter hath proved It becomes them when the Church of England is the Bulwark of
touch viz. the unclean and abominable Practices that were us'd by the Heathens in the Worship of their Gods It 's call'd by the Apostle in another place the unfruitful Eph. 4. 11 works of darkness and again thus describ'd by him it 's a shame to speak of those things that are done of them in secret These they were not to touch to have no fellowship with them in but rather to reprove them that is in judgment to condemn them by words to reprove them in conversation to avoid them But now because Christians are not to communicate with Heathens in their filthy mysteries nor to partake with any sort of wicked Men in any Action that 's Immoral does it therefore follow that they must not do their duty because sometimes it cannot be done but in their company Must they abstain from the Publick Worship of God and their Lord's Table to which they are commanded because Evil Men who till they repent have nothing to do there rudely intrude themselves May they not joyn with bad Men in some cases where it cannot be well avoided in doing a good Action because they must in no case and on no account joyn with them in doing a sinful one Because they have omitted their Duty must I neglect mine Because they sin in coming unpreparedly must I sin in not coming at all Will their sin be any plea or excuse for mine If I Communicate with them will their unworthiness be laid at my door If I separate because of that shall they answer for my contempt as well as for their own prophanation of it No surely every Man shall bear his own burden The soul that sinneth it shall dye The Ezek. 18. 20. second is that Text Obj. 2. In the Revelation Come out of her my people that ye be not partakers of her sins and that ye receive 18. c. 4. not of her plagues Answ This place is most certainly to be understood of Idolaters and according to most Interpreters of the Roman Idolatrous Polity and is a command to all Christians to forsake the Communion of that Church lest they endanger their own salvation by Communicating with her in Masses and other Idolatrous Worship And if this be the true sense of the words it abundantly justifies our Separation from the Roman Church But affords not the least plea for Dissenters to separate from ours unless any of them are so hardy as to say that there is none or but little difference betwixt the Church of Rome and the Church of England But blessed be God we have a Church reform'd from all her Superstitions that retains nothing of hers but what she retains of the Gospel and the Primitive Church Here 's no drowning Religion in shadow and formality nor burying her under a load of ritual and ceremonial Rubbish nor dressing up Religion in a flanting pomp to set her off or a gaudy garb to recommend her much less in such fantastical Rites such antick Vestments and Gesticulations that may justly render her ridiculous and contemptible but her Ceremonies are few and decent countenanc'd by Primitive Antiquity and very much becoming the gravity and sobriety of Religion Here are no Half-Communions no more Sacraments thrust upon us than our Lord himself instituted and yet those left whole and entire for our use and comfort that he did no Prayers in an unknown Tongue which the votary neither minds nor understands no praying to Saints or Angels no adoring Images Pictures and Reliques no worshipping the Creature besides or more than the Creator which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they do who in all their publick Offices of Devotion for one Prayer to God have order'd ten to be made to the blessed Virgin Here 's no Doctrine obtruded on our Faith that 's contrary to reason nay to sense to all our senses no Practices allowed that are forbidden by God no Pardons to be bought no Indulgences to be purchas'd no expunging any one Commandment out of the Decalogue or contriving arts and devices to make void the rest but as her Devotions are pure and spiritual having God and him only for their object so her Doctrine is found and orthodox having Christ for its Corner-stone and the Prophets and Apostles for its Foundation A Church that needs no counterfeit Legends no incredible Miracles no ridiculous Fables to promote her veneration whose security lies not in the Peoples ignorance but in their inlightned understandings that can defend it self without the help of spurious Authors or corrupting the words and sense of Authentick ones a Church that dares to be understood and is sure the more she 's lookt into the more to be embrac'd and admir'd And I would to God 't was as easie a matter to clear every one of her Members from Vice as it is her Constitution from Corruption But let those that stand take heed lest they fall and be sure to sweep their own door clean who are so apt to throw dirt in the faces of their Fellow-Christians St. Paul's advice is that every Man should examine himself and I am much mistaken if spiritual pride a rash and censorious judging of our Bretheren be not as great a crime as some of those that are lookt upon to be of so polluting and infectious a nature in other Men I need not say how directly oposite this Pharisaical humour is to that humility meekness and self-denial that the Gospel of our Saviour injoyns how unsuitable to the temper of all good Men who are more apt to suspect and accuse themselves than others who the more holy they are the more sensible of their own imperfections How contrary to the example of our blessed Lord who balkt not at any time the society of Publicans and sinners who when he knew what was in Man and who it was that should betray him yet admitted Judas into the number of his Disciples and familiarly converst with him And yet how fully it answers to the Spirit and Genius of those ancient Schismaticks the Novatians and the Donatists Might I stay to run the parallel both those Schisms and this amongst us would be found to begin on the same Principles slackness of Discipline in the Church and corruption in Manners To be carried on by the same pretences zeal for purity and fear of pollution to spring from the same bitter fountain pride and arrogance But I speak not this to excuse our selves or to recriminate them My hearty Prayer to God is that all Isarel may be saved that they who dissent from us would now at last lay aside all passion and prejudice all groundless scruples and pretences and come in and joyn their forces with our Church against the common Adversary And that we who profess our selves Members of the Church of England would be extreamly careful for the honour of our Religion for the preservation of our Church for the recovery of our straying Bretheren for whose sakes in some cases we are bound to lay down our lives
is apt to breed scruples and perplexities in well meaning but less knowing members of it and by degrees produces a distast or dislike of our Worship and plainly hinders the efficacy of the ordinances of Christ as administred in our Church whilest it creates prejudices in people against them as impure and corrupt and why there should not be a due regard had to those many who are Offended at our Dissenters Conventicle Worship as well as of those who are said to be Scandalized by our Church service I cannot at all guess I shall only say here that irreverent sitting at the receiving the Sacrament of the Lords Supper Mens unmannerly wearing their Hats in time of Divine Worship and oftentimes putting them off but half way at their Prayers their indecent postures and antick gestures at their devotions the extravagancies and follies not to say worse some of them are guilty of in their extemporary effusions the strange uncouth Metaphors and Phrases they use in their Preaching in a word the slovenly performance of Divine Worship amongst the Dissenters is much more Scandalous then all the Ceremonies of our Church can ever be 4. Consider the Scandal that is hereby given to Magistrates and our Superiours by bringing their Laws and Authority into contempt concerning which the forenamed Mr. Jeans in his first Edition of his Discourse about Abstinence from all Appearance of Evil hath these words If saith he it were better to be thrown into the bottom of the Sea with a Millstone about ones Neck than to offend a little one a poor and illiterate Artizan what expression shall we then find answerable to the heinousness of a Scandal given to a Pious Magistrate to a Religious Prince to a Parliament and Convocation to an whole Church and Commonwealth 5. By this Separation from the Church great Scandal is given to the Papists not that they are displeased at it they are not indeed offended in that sense but this serves wonderfully to harden them in their false and Idolatrous Worship it increaseth their confidence that their Church is the only true Church of Christ because amongst them only is found Peace and Unity and this is a mighty temptation to many wavering Christians to turn Papists insomuch that Mr. Baxter hath told us that Thousands have been drawn to Popery or confirmed in it by this Argument already and he saith of himself that he is persuaded that all the Arguments else in Bellarmin and all other Books that ever were written have not done so much to make Papists in England as the multitude of Sects among our selves This indeed is a great Scandal to our Protestant Religion and is that which the Papists are on all occasions so forward to object against us and hit us in the teeth with and by our hearty uniting with the Church of England we may certainly wrest out of their hands the most dangerous weapon they use against the Reformation 6. This tends to the Scandal of Religion in general It prejudiceth men against it as an uncertain thing a matter of endless dispute and debate it makes some Men utterly reject it as consisting mostly in little trifles and niceties about which they observe the greatest noise and contention to be made or as destructive of the Publick Peace of Societies when they see what dangerous feuds and quarrels commence from our Religious Differences and all the disorder and confusion that they have caused here in England shall by some be charged upon Christianity it self Thus our causeless Separations and Divisions open a wide door to Atheisme and all kind of Prophaneness and Irreligion After this manner it was of old and always will be where there are Parties in Religion and one contends that their Separation is lawful and the other that it is unlawful the Common people soon become doubtful and ready to forsake all Religion I might add here that such Separations necessarily occasion breach of Charity they beget implacable enmities and animosities Hence cometh strife emulation envying one Party continually endeavouring to overtop the other watching for one anothers halting rejoycing in one anothers sins and misfortunes constant undermining one another to the disturbance of the Publick Government and endangering the Civil Peace of all which and much more than I can now mention the present distracted condition of our Nation is so great and undenyable an evidence that there need no more words to shew the mischiefs that attend such Divisions and now let any one judge whether the Peace and Unity of the Church the maintaining of Charity amongst Brethren the keeping out Popery and Atheism the preservation of the Authority of the Magistrate and quiet of the Society we are Members of the honour and credit of our Religion Lastly Whether giving Offence to all both Conformists and Nonconformists those only excepted of our own particular Sect and Division nay Scandalizing them also in the true and proper sense of Scandal be not of far greater and more weighty consideration than the fear of displeasing or grieving some few weak dissatisfied Brethren Wo to those by whom Offences come But these things I have very lightly touched because they have been the subject of many Sermons and discourses lately published To sum up all I have said Since they who dissent from the Church of England are not such weak persons as St. Paul all along describes and provides for since we cannot by our Conformity really Scandalize or Offend them in that sense in which the Scriptures use those words since tho we did give Offence to them by our Conformity yet that would not excuse us from doing our Duty and by refusing to Conform we should do both them and others greater hurt and mischief I think I may safely conclude that there cannot lie any obligation upon any private Christian as the case now stands amongst us to absent himself from his Parish-Church or to forbear the use of the Forms of Prayer or Ceremonies by Law appointed for fear of Offending his weak Brethren I end all with one word of Advice First to those who are not convinced of the lawfulness of Conformity Secondly to those who are satisfied that it is lawful 1. To those who are not convinced of the lawfulness of Conformity and therefore urge so hard that they ought not to be Offended by us I would beseech them that they would take some care and make some Conscience to avoid giving any needless Offence to those of the Church of England and this cannot but be thought a reasonable request since they require all others to be so tender of them They ought not therefore to meet in such numbers nor at the same time at which we assemble to Worship God in our publick Churches Let them not affront our Service and Common-Prayers nor revile our Bishops and Ministers nor put on their Hats when at any time they chance to be present at our Service in our Churches nor talk nor read in Books nor make sour
together Then Seven more Saints Then all the Bishops and Confessors together Then all the Holy Doctors Then Five more of their own great Saints by Name Then all the Holy Priests and Levites Then all the Holy Monks and Hermites Then Seven She Saints by Name Then all the Holy Virgins and Widows And Lastly All the He and She Saints together But the brevity I am confined to in this Discourse will not permit me to abide any longer upon this Argument of the vast distance between these two Churches in reference to their Publick Prayers and Offices Fourthly We proceed to shew that there is also no small distance between the Church of England and that of Rome in reference to the Books they receive for Canonical This will be Immediately dispatched For no more is to be said upon this subject but that whereas the Church of Rome takes all the Apocryphal Books into her Canon the Church of England like all other Protestant Churches receives only those Books of the Old and New Testament for Canonical Scripture as she declares in her Sixth Article of whose Authority there was never any doubt in the Church And she declareth concerning the Apocryphal Books in the same Article citing St. Hierom for her Authority That the Church doth read them for Example of life and Instruction of manners but yet it doth not apply them to Establish any Doctrine And after the example of the Primitive Church no more doth ours and appoints the reading some of them only upon the foresaid Account In the Fifth and Last place The Church of England is at the greatest distance possible from the Church of Rome in reference to the Authority on which they each found their whole Religion As to the Church of Rome she makes her own Infallibility the Foundation of Faith For 1. Our belief of the Divine Authority of the Holy Scriptures themselves must according to her Doctrine be founded upon her infallible Testimony 2. As to that Prodigious deal which she hath added of her own to the Doctrines and Precepts of the Holy Scriptures and which she makes as necessary to be believed and practised as any matters of Faith and Practice contained in the Scriptures and more necessary too than many of them the Authority of those things is founded upon her unwritten Traditions and the Decrees of her Councils which she will have to be no less inspired by the Holy Ghost than were the Prophets and Apostles themselves But Contrariwise the Church of England doth 1. Build the whole of her Religion upon the Sole Authority of Divine Revelation in the Holy Scriptures And therefore she takes every jot thereof out of the Bible She makes the Scriptures the Complete Rule of her Faith and of her Practice too in all matters necessary to Salvation that is in all the parts or Religion nor is there any Genuine Son of this Church that maketh any thing a part of his Religion that is not plainly contained in the Bible Let us see what our Church declareth to this purpose in her 16 Article viz. That Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any Man that it should be believed as an Article of Faith or be thought requisite or necessary to Salvation So that as Mr. Chillingworth saith THE BIBLE THE BIBLE IS THE RELIGION OF PROTESTANTS So you see the Bible is the Religion of the Protestant Church of England Nor doth she fetch one Tittle of her Religion either out of unwritten Traditions or Decrees of Councils Notwithstanding she hath a great Reverence for those Councils which were not a Company of Bishops and Priests of the Popes packing to serve his purposes and which have best deserved the Name of General Councils especially the Four first yet her Reverence of them consisteth not in any opinion of their Infallibility As appears by Article 14. General Councils may not be gathered together without the Commandment and Will of Princes and when they be gathered together for as much as they be an Assembly of Men whereof all be not Governed with the Spirit and Word of God they may Err and sometimes have Erred even in things pertaining unto God Wherefore things ordained by them as necessary to Salvation have neither Strength nor Authority unless it may be declared that is manifestly proved that they be taken out of Holy Scripture Let us see again how our Church speaks of the matter in hand Article 20. The Church hath Power to decree Rites or Ceremonies and Authority in Controversies of Faith And yet it is not Lawful for the Church to Ordain any thing that is contrary to Gods Word Written neither may it so Expound one place of Scripture that it be Repugnant to another Wherefore although the Church be a Witness and Keeper of Holy Writ that is as the Jewish Church was so of the Canon of the Old Testament by whose Tradition alone it could be known what Books were Canonical and what not so the Catholick Christian Church from Christ and his Apostles downwards is so of the Canon of the New Yet as it ought not to decree any thing against the same so besides the same ought it not to inforce any thing to be believed for necessity of Salvation If it be asked who is to Judge what is agreeable or contrary to Holy Writ 't is manifest that Our Church leaves it to every Man to Judge for himself But 't is Objected that 't is to be acknowledged that if the Church only claimed a Power to Decree Rites and Ceremonies that is according to the general Rules of doing all things Decently and Orderly and to Edification which Power all Churches have ever Exercised this may well enough consist with private Persons Liberty to Judge for themselves but 't is also said in the now Cited Article that the Church hath Authority in Controversies of Faith and accordingly Our Church hath Publisht 39 Articles and requires of the Clergy c. Subscription to them To this we answer that we shall make one Article Egregiously to Contradict another and one and the same to Contradict it self if we understand by the Authority in Controversies of Faith which Our Church acknowledges all Churches to have any more than Authority to Oblige their Members to outward Submission when their Decisions are such as Contradict not any of the Essentials of our Religion whether they be Articles of Faith or Rules of Life not an Authority to Oblige them to assent to their Decrees as infallibly true But it is necessary to the maintaining of Peace that all Churches should be invested with a Power to bind their Members to outward submission in the Case aforesaid that is when their supposed Errors are not of that Moment as that 't is of more pernicious Consequence to bear with them than to break the Peace of the Church by opposing them And as to the fore-mentioned
and in such doubtful manner that Inquisitive Men cannot yet understand from what quarter of the Heavens it shineth The Men of design amongst them may embrace any Religion and the melancholy will make a tolerable Order amongst the Romans and the Priests will find for them a second St. Bruno Again There are some who though they have declared themselves against Popery yet they have scarce any formed way of keeping it out For what hindreth a crafty Jesuit from gathering a particular Congregation out of many others and modelling of it by degrees according to his pleasure and what a gap do they leave open for Seducers who take out of the way all Legal Tests and admit Men who are Strangers to them to officiate amongst them upon bare pretence of Spiritual Illumination Furthermore the Romanists have more powerful ways of drawing Men from the Parties of the Dissenters than they have of enticing them from the Church of England for such Men too frequently go out from us through weakness of imagination for which the Church of Rome hath variety of Gratifications They will offer to the Severe such strictnesses as are not consistent with the general Laws of a National Church which being framed for Men of such various Conditions must have some Scope and Latitude though no licence in it and many of those who now joyn themselves to the Dissenting Parties would then chuse to be admitted as Members of this or the other Superstitious Fraternity And it is at least my private Conjecture that if the Revenue of the Religious Houses which were dissolved had been judiciously applyed to the service of Men either weak in mind or indisposed by temper or singular in their Inclinations amongst the Reformed there might have been a Diversity here I mean such as there is in our present Colleges without a Schism Likewise they have Mental Prayer and as they call them Spiritual Eructations for those who contemn or scruple forms * * * See Rational Discourse of Prayer chiefly of Mystic Contemplation chap. 14. pag. 74. They have mystical Phrases for such who think they have a new Notion when they darken understanding with Words And accordingly the third part of the Rule of Perfection a very mystical Book written by Father Benet a Capuchin was in the Year 46 reprinted in London * * * A Bright Star centring in Christ our perfection Printed for H. Overton in Popes-Head Alley 1646. with a new Title and without the Name of the Author and it passed amongst some of the Parties for a Book containing very sublime Evangelical Truths And it pleased some Enthusiasts when they read in it That Christ's Passion was to be practis'd and beheld as it was in our selves rather than that which is considered at Jerusalem * * * Ch. 18. p. 189. Also they use much gesture and great shew of Zeal in preaching and have singular ways of moving the zealous temper of the English from whence some of them in Rome it self had the Name of Knock-breasts * * * Picchia-Petti Inglesi S. R. C. Pâ—sth p. 125. given to them A Romish Preacher comes forth out of an obscure Cloyster into the Pulpit and appears all heavenly in the Exercise And having excited a warmth in their affection he retires again and does not mix with Conversation and is not observed as other Ministers by many eyes and the People never seeing him but in this Divine Figure look upon him as an Angel coming to them out of Heaven and then ascending thither again It may be observed also that the Romanists have greater shews of self-denial for the moving of English Piety than the Dissenters They have rough Cords mean Garments bare Feet Disciplines Whips Pretences of not touching Money or enjoying Property though some of these are often no other than Arts used by ordinary Beggars Again they have ways not only of humouring the infirmity but even the Foppishness of Humane Nature Processions and other Rites of the Romish Religion are so ordered as to be Games for Diversion and the Mass with Scenes pleaseth though it be not understood Dissenters do now think that Popery may be very easily subdued by their Arms But if Recluses were once crept out of their dark Cells as Serpents from under the deadly night-shade they would have cause to alter their Opinions and not to think too highly of themselves after a wilful removal of the Church of England which is sufficient under God for this Encounter This Church designs to make Men good by making them first Judicious as far as means can do it But some others desire to bring them to their side by catching of their Imaginations and by that way they can neither reform nor fix them Some new Device shall in time bring them over to a new Party Dissention it self amongst Protestants weakneth their Interest and that which weakens one side strengthens another And many men entangled in Controversy and wearied with endless wrangling are too apt for mere ease and quiet sake to cast themselves in servile manner into the Arms of pretended Infallibility Our Dissentions have already introduced too much of that which is the very spirit of Jesuitism the doing of Evil that pretended Good may come of it the serving of a Cause by any means whether they be just or unjust Some Dissenters do accidentally prepare the way for Romish Religion by running into an other extream upon pretence of avoiding Popery by decrying the Church of England as Antichristian and Popish and by condemning that as Popish which is Christian and decent As Episcopacy Liturgy Observations of the Nativity of Christ and other Festivals Reverence of bodily Gesture particularly in receiving the Holy Communion Preservation of places and things set apart for Holy uses with reverend care By this means they bring Popery into Reputation Men will be apt to say if such a Body as the Church of England be Popish it is sit we sit down and consider of it for surely they are not so inclined without weighty Reasons If the Clergy of it be inclined to that Religion the Introduction of which together with great numbers of the Popish-Clergy will diminish their preferment it must be the Power of the Truth which moveth them against their worldly Interest They will continue their Argument and say further If such good things as these abovementioned be Romish and it be lawful to judge of the whole by the parts of it which are before us surely that which is Popish is also Primitive and Evangelical That which we have examin'd is good and that which we have not may probably be of the same kind Secondly the History of our late Revolutions sheweth that Popery will not be smother'd in the Ruines of the Church of England but rather be advanced upon them It made great Progress in the late Times insomuch that the Dissenters do remove the Odium of the late King 's execrable Murther from themselves and
lay it upon the Jesuits thereby tacitly acknowledging that they had so great a power over some of them as to make them to become their Instruments for the cutting off the Lord 's Anointed For if they will not allow Cromwell and Ireton and some others of that Order to have been Dissenters properly so called yet certainly they must not deny that Name to Mr. Peters Mr. John Goodwin and many like to them who appeared publickly in that very black and insolent wickedness How far it is true that the Jesuits influenc'd those Counsels I do not now examine nor do's my Talent lie in Mysteries of State But that in the late Revolutions Popery was not routed out no Man can remain ignorant who is of competent Age and had not perfectly lost the use of his memory though he has made the most negligent Observations Robert Mentit de Salmonet * * * Hist des troâ—bles de la grand Bret. a Parâ—â— 1661. lib. 3. p. 165 See sport view of the late Troubl p. 564. a Scotchman and a Secular Priest in actual exercise of Communion with the Church of Rome hath publickly taken notice of the many Priests slain at Edge-Hill and of two Companies of Walloons and other Catholicks as he is pleased to style them in the Service of the States It hath been commonly said * * * Arbitr Government p. 28. that Gifford the Jesuit appeared openly in the Year 47 amongst the Agitators and that his Pen was used in the Paper drawn up at a Committee in the Army and call'd the Agreement of the People * * * See Whitl Memoirs p. 279 280 282. K. Charles the Martyr speaketh of such things as notorious in one of his printed Declarations * * * Exact Col. p. 647. All Men know said he the great number of Papists which serve in their Army Commanders and others In the Year 49 * * * Id. ibid. p. 405. Those in the House were acquainted with divers Papers taken in a French Man's Trunk at Rye discovering a Popish Design to be set on foot in England with Commissions from the Bishop of Chalcedon by Authority of the Church of Rome to Popish Priests and others for settling the Discipline of the Romish Church in England and Scotland Mr. Edwards * * * Gangrena p. 1â— p. r. 2 reports from Mr. Mills a Common-Council-man who was so informed by a knowing Papist that the Romanists did generally shelter themselves under the Vizor of Independency It is certain that a College of Jesuits was established at Come * * * Narr sent up to the Lords from the Bishop of Heâ—eford p. 7. in the Year 52. And in a Paper found there mention was made of 155 reconcil'd that year to the Church of Rome Oliver himself used these words in a Declaration publish'd by the Advice of his Council * * * Prot. Declaration Octob. 31. 1655. It is not only Commonly observed but there remains with Us somewhat of Proof that Jesuits have been found among some discontented Parties in this Nation who are observed to quarrel and fall out with every Form or Administration in the Church or State Dr. Bayly * * * In the Life of Bish Fisher p. 260 161. the Romanist openly courted Oliver as the present hopes of Rome and with a Flattery as gross as the Jingle was ridiculous call'd him Oliva Vera And one of his Physitians * * * V. Elench Mot. par 2. p. 341. hath said of him that he was once negotiating with the Romanists for Toleration but brake off the Bargain partly because they came not up to his price and partly because he feared it would bâ— offensive to the People It is also publickly told us * * * H. Indep part 2. p. 245 c. that an Agreement was made in 49 even with Owen ô Neal that bloody Romanist and that he in pursuance of the Interest of the State so called raised the Siege of London-derry A great door was opened to Romish Emissaries when the Oaths of Allegiance and Supremacy were by publick Order taken away For they were Tests of Romamism Likewise the Doctrine of the unlawfulness of an Oath revived in those days by Roger Williams * * * See Mr. Cotton's Lr. Exam. A. 44. p. 4 5 Simplicit defence A. 1646. p. 22. Min. of Prov. of Lond. Testim p. 18. Samuel Gorton and others helped equivocating Papists to an evasion as I fear it may do at this day among the Quakers So we may be induced to believe by comparing present with former Transactions For we are informed that in the Reign of King James * * * Gee's Foot out of the Snare p. 58 59. A. 1621. Thomas Newton pretended to have had a Vision of the Virgin Mary who said to him Newton See thou do not take the Oath of Allegiance And being of this publickly examined at the Commission-Table and asked how he knew it to be the Virgin Mary which appeared He answer'd I know it was she for she appeared unto me in the form of her Assumption It was the Church of England which in our late Troubles principally fortify'd and entrench'd the true Protestant Religion against the Assaults of Rome This Church was still in being though in Adversity She had strong Vitals and did not die notwithstanding there was some Distemper in her Estate There was still a Constitution where Primitive order and decencie might be found and in which Men of Sobriety might be fixed And great numbers of the Church-men by their constant adherence to their Principles under publick contempt and heavy pressure gained daily on the People and convinced the World that they were not so Popish and Earthly-minded as popular clamour had represented them Also their learned Books and Conferences reduced some and establish'd many and we owe a part of the stablity of Men in those times to God's blessing on the Writings of Arch-bishop Laud Mr. Chillingworth Dr. Bromhall Dr. Cosins Dr. Hammond and others Last of all It is the Opinion of the Papists themselves that their Cause is promoted by our Dissensions and according to these measures of Judgment they govern their Councils This was the Opinion of the Jesuite Campanella in his Dâ—scourse touching the Spanish Monarchy written about the Year 1600 and in 54 publish'd at London in our Language * * * Campan Disc of Span. Mon. c. 25. p. 157 Concerning the weakning of the English says that Jesuit there can no better way possibly be found out than by causing Divisions and Dissentions among themselves And as for their Religion it cannot be so easily extinguished and rooted out here unless there were some certain Schools set up in Flanders by means of which there should be scattered abroad the Seeds of Schism c. And whether these kinds of Seeds have not come from hence to us as well as those better ones of the
Printed Licensed dispersed up and down in City and Country openly a Quarter of these Errours Heresies Blasphemies which have been all these ways vented by the Sectaries the People would have risen up and stoned them and pulled down their Houses and forced them to forbear such Doctrines O how is the Scene changed within these few Years and not long after he tells us that These are Risen Increased Reign and Prevail so far under a Parliament Sitting not under the Bishops Corrupt-Clergy Court-party but under a Parliament And in his Epistle to the Lords and Commons before the first part of his Gangraena he tells them That the Errours Heresies Blasphemies and Practices of the Sectaries of this Time had been Broached and Acted within these Four last Years in England and that in Your Quarters and in the places under your Government and power for which I tremble to think least the whole Kingdom should be in Gods Black Bill that together with their Reformation come in a Deformation and worse things were come upon them than ever they had before they had put down the Book of Common-Prayer but there were many amongst them that had put down the Scriptures slighting yea Blaspheming them he tells them they had cast out the Bishops and their Officers and they had many that had cast down to the ground all Ministers in all the Reformed Churches they had cast out Ceremonies in the Sacraments and they had many that had cast out the Sacraments themselves with many more sad complaints which he there makes To sum up all in the words of my Author Vbi supra p. 73. In this Catalogue the Reader may see great Errors and yet may turn himself again and behold greater namely damnable Heresies and yet turn himself again and read Horrid Blasphemies and a third time and read Horrible Disorders Confusions strange and unheard of Practices not only against the Light of Scripture but Nature as in Women's Preaching in Stealing away Men's Wives and Children from Husbands and Parents in Baptizing Women Naked in the Presence and Sight of Men c. And thus we see by what means it was that the Nation came to be Pestred with Opinions and Practices Impious beyond the Example of former Ages and such as were not once named among the Gentiles to the A Letter from a Noble Venetian to Card Barbarino translated and Printed 1648. p. 19. Infinite Prejudice and dishonour both of our Religion and our Nation It being the Observation which an Ingenious Foreigner who resided at London in those times made upon this occasion one of the Fruits says He of this Blessed Parliament and of these two Sectaries Presbyterians and Independents is that they have made more Jews and Atheists than I think there is in all Europe besides I doubt not but that the greatest part of our Dissenters do from their Souls detest the Heresies Blasphemies and Wickednesses that have been mentioned but then the Consideration ought to oblige them to double their diligence to prevent the like dismal Effects for the time to come and not to open the Gap again at which they must necessarily flow in upon us By what has been done they may see what a Blessed Reformation they may expect by the Ruin of this Church for the thing that hath been is that which shall be the same causes set on foot by the same Principles will Eternally produce the same Effects and though Men at first may mean never so well yet Temptations will insensibly grow upon them and Accidents happen which in the Progress will carry them infinitely beyond the Line of their first Intentions and engage them in Courses out of which when they come to discern their Errour it may be too late for them to Retire In the beginning of the long Parliament I make no question but the far greatest part of them met together with very honest and good Intentions and designed no more than to Correct some little Irregularities which they apprehended to be in Church or State But wee see how these very Persons where cariied from one passage to another and in time transported to those very things which at first they had so vehemently protested and declared against till at length Horrid Enormities came to be acted by and under them which no age can Paralel which ought to be a Sufficient Caution to all how they shake the least Stone that belongs to the Foundation least by picking out one after another the whole House tumble about their Ears when it is beyond their own Power to support it I shall shut up this Head with a brief Recapitulation of some of those Inferencs which Mr. Edwards makes from the State of those Loose and Licentious times we have been speaking of and then leave the Reader to judg whether they be not as Applicable to present Circumstances under which we are He infers thus First we may hence see how dangerous it is to Cat. and Discov Part 3 d. p. 52 53 57 70. Further Discov p. 195 203. despise and let alone a small Party Secondly That it is more than time fully and Effectually to settle the Government and Discipline of the Church Thirdly What the Mischief Evil and Danger of a Toleration and pretended Liberty of Conscience would be to this Kingdom and what it would Prove and Produce Fourthly That it sufficiently Justifies in the Sight of the World those Ministers and People who are Zealous for setling Religion and cry out for Government who Preach Petition speak often one to another of these things Fifthly what a great Evil and Sin Separation is from the Communion of the Reformed Churches and how highly displeasing to God for Men to make a Rent and Schism in the Church of God Sixthly That all such who have been deceived and drawn away under pretence of greater Purity Holiness c. and have any Fear and Awe of God and his Word be Exhorted to leave and forsake them and return to the Publick Assemblies and Communion of this and other Reformed Churches And God grant we may hearken to this Counsel and may seriously lay these things to heart VIII Eighthly We desire it may be considered what plain and apparent Advantages Separation gives to the Common Enemy of the Protestant Religion in these Nations The Church of England is notoriously known to have been the most strong and standing Bulwark of Protestancy ever since the Reformation for being Founded on Scripture-grounds and the Practice of True Genuine Primitive Antiquity and having been reformed by the most wise regular and justifiable Methods it stands like a Rock impregnable against all the Assaults which the Church of Rome makes upon it This has engag'd them to Plant all their Batteries to beat it down as being the only Church considerable enough to stand in their way and when not able to effect it by any other Arts they have betaken themselves to the old Artifice of Ruining us by dividing us In
owned it at his Condemnation that perhaps he thought Colemans Tryal p. 101. Def. of his Answ to the Admonit p. 349. that Popery might come in if Liberty of Conscience had been granted And this is that which wise Arch-Bishop Whitgift long ago foresaw would come to pass when he told the Dissenters of those Days I am persuaded that Anti-Christ worketh effectually at this Day by our Stirs and Contentions whereby he hath and will more prevail against this Church of England then by any other means whatsoever And now upon the whole matter I desire our Dissenting Brethren to consider whether the orderly and truly Primitive Constitution of the Church of England or Innovation Schism and Separation be the likelier way to keep out Popery and do therefore Conjure them by all the Kindness which they pretend for the Protestant Religion heartily to join in Communion with us as which I believe humanely speaking to be if not the only at least the only safe and durable means of shutting Popery for ever out of Doors IX Ninthly We desire of them that if neither these nor any other Advices and Considerations can prevail with them they would at least cease to Reproach the Government for Reviving the Execution of the Laws about these matters I know it is very natural to Men to complain when any thing pinches them but then they ought to be so just as to consider whose fault it is that has brought it upon them The Laws in this case were framed with great Advice and upon dear bought Experience and every Nation in the World thinks it self obliged when no other ways will do it by Penalties to secure the Publick Peace Safety and Tranquility of the State though it may sometimes press hard in some particular Cases when Men through Fancy Humour Mistake or Design especially about little and as themselves confess indifferent matters shall endanger the Publick Welfare and by an ill Example expose the Reverence and Majesty of the Laws And yet notwithstanding all this and a great deal more that might be said we find them at every turn charging the Government for using them Cruelly and with the hardest Measure censuring their Superiours and speaking Evil of Dignities and this not only the Cry of the mean and common Sort but of their chiefest Leaders even to this Hour It being no hard matter but that I love not to exasperate to instance in several things that are no very good Arguments of that Obedient Patience which some of them so much pretend to It is far from my Temper to delight in Cruelty much more to plead for Severity to be used towards Dissenting Brethren and therefore should have said nothing in this Argument were it not necessary to Vindicate the Government which upon these occasions I have so often heard Blamed and Censured I would these Persons who complain so much would consider a while how their Predecessors were dealt with in the times of the good Queen Elizabeth which will appear either from the Laws then made or from the Proceedings then had against them The Laws then made against them were chiefly these In the First of the Queen An Act for the Vniformity of Common-Prayer c. wherein among other Clauses and Penalties it is provided That if any Person shall in any Playes Songs Rhimes or by other open Words declare or speak any thing in the derogation depraving or despising the Book of Common-Prayer or any thing therein contained being thereof lawfully convicted he shall forfeit for the first Offence an hundred for the second four hundred Marks for the Third all his Goods and Chattels and shall suffer Imprisonment during Life A Clause which had it been kept up in its due Life and Power our Liturgy and Divine Offices had been Treated with much more Respect and Reverence then I am sure they have met with especially of late In Her Fifth Year an Act was passed for the due Execution of the Writ de Excommunicato capiendo amongst others particularly levelled against such as refuse to receive the Holy Communion or to come to Divine Service as now commonly used in the Church of England with severe Penalties upon those that shall not yield up themselves to the same Writ Anno. 13. passed an Act of general Pardon but it was with an Exception of all those that had committed any Offence against the Act for the Vniformity of Common-Prayer or were Publishers of Seditious Books or Disturbers of Divine Service Anno 23. By an Act to retain the Queen's Majesty's Subjects in their due Obedience it is provided That every Person above the Age of Sixteen Years which shall not repair to some Church or usual place of Common-Prayer but forbear the same by the space of a Month shall for every such Moth forfeit Twenty Pounds Which Act was again Confirmed and Ratified by another in the 29th Year of Her Reign with many Clauses and Provisions for the better Execution of it And by the Act of the 35th of Her Reign If any Person so forbearing shall willingly joyn in or be present at any Assemblies Conventicles and Meetings under colour or pretence of any Exercise of Religion contrary to the Laws of the Realm such Person being lawfully Convicted shall be Imprisoned without Bail or Mainprize untill he Conform and if he do not that within Three Months he shall be obliged to Abjure the Realm and if refusing to Abjure or returning without Licence he shall be Adjudged a Felon and suffer as in case of Felony without benefit of Clergy Such were Her Laws and such also were Her Proceedings against those who faultered in their Conformity or began to Innovate in the Discipline of the Church and these Proceedings as quick and smart as any can be said to be against the Dissenters of this time Do they complain of their Ministers being Silenced now so they were then being deprived of their Benefices and Church-Preferments for their Inconformity Thus Sampson was turned out of his Deanry oâ— Christ-Church for refusing to Conform to the Orders and Ceremonies of the Church Cartwright the very Head of them Expelled the Colledge and deprived of the Lady Margarets Lecture Travers turned out from Preaching at the Temple with many more Suspended from the Ministry by the Queens Authority and the Approbation of the Bishops for not Subscribing to some new Rites and Ceremonies imposed upon them as appears from Beza's Letter to Bez. Epist 8. Bishop Grindal Anno 1566. Are any in Prison so they were then Benson Button Hallingham Cartwright Knewstubbs and many others some in the Marshalsey others in the White-Lion some in the Gatehouse others in the Counter or in the Clink or in Bridewel or in Newgate Poor Men miserably handled with Revilings Deprivations Imprisonments Banishments if we may believe what themselves tell us both in the First and Second Admonition And what is yet far beyond any thing which God be thanked our Dissenters can pretend to complain of
in all things that may Lawfully be done I cannot therefore see how they can avoid being self-condemned if they should forsake our Communion for if they judge it Unlawful they sinned Wilfully when they entred into it if they think it Lawful they would then Sin in withdrawing from it since it is injoyned by that Power which they confess they are bound to obey in Lawful things If they should say that they once thought it Unlawful after that they judged it to be Lawful and now conceive it Unlawful again This strange unsteadiness in Opinion would look a great deal more like Humor than Judgment And it might occasion vehement Suspicions in some not otherwise very Censorious that this Uncertainty proceeds not from Conscience but Design and that all their Compliance was only to serve a present turn to decline an Ecclesiastical Censure to keep a beneficial Place or to be qualified for an Office in some great Corporation Thus men might be apt enough to suspect but I am willing to believe any thing rather than that they that have always made shew of so great a Tenderness should be guilty of so much Hypocrisie and Prophaness together as to dare even to approach to the Lord's Table under great dissatisfaction of mind it may be meerly to advance some Secular end But I hope their Behaviour for the future will sufficiently clear them from such an imputation I shall therefore apply my self only to those that do still forbear our Communion and offer something very briefly which I conceive may be useful for the satisfying their most known and ordinary Doubts that as we do all profess the same Faith we may all agree in the same way of Discipline and Worship and all become peaceable and orderly Members of the same Church And for the obtaining this most Excellent end First I shall desire them impartially to consider of some things that may incline them to be Peaceably minded and tend to the removing of the general Prejudices they have unhappily conceived against the Church of England Then I shall endeavor to give what satisfaction I can to the chief Objections against us which they are wont to urge in Defence of the present Separation And lastly I shall exhort them to a brotherly Vnion upon such Motives and Arguments as the Gospel suggests and make for the Credit and Safety of the Protestant Religion The things that I would commend to their serious Consideration which may serve to dispose them to Peace and to remove the Prejudices they have taken up are such as these In the first place they should be very careful that it be not any sinister end or corrupt Passion that did either engage them in the Separation at the beginning or provokes them now to continue in it I do not mention this because I know any one of our Dissenting Brethren to be guilty of it but because it must be confessed that mens minds are too often influenced by their carnal Interests and Affections These will be always mixing themselves in all their Consultations these do commonly blind and pervert their Judgments and lead them into ten thousand Errours These are the occasion that Fancy sometimes passes for Conscience that Melancholy Fumes are admired for Divine Inspirations and that the overflowing of our Gall is looked upon as pure Zeal These and the like are very dangerous and usual Mistakes that do frequently proceed from the prevalency of our Passions If therefore we do divide from a Church it will most highly concern us to be very Cautious that we be not acted by any such Principle For if we hope to Gain and grow Rich by our Departure if we are Ashamed or Scorn to retract the Opinions we have once Professed if we imagine we have more Light than the first Reformers when indeed we are very Ignorant if we cannot endure to be Opposed in any thing if we Murmur and Repine at our Governors when they require our Obedience where we are unwilling to pay it these are signs that our Affections are turbulent and unruly and while we are thus disposed we can never be assured but that Covetousness Pride and Impatience might be the greatest Motives that induced us to make a Separation and the strongest Arguments that we have to maintain it But I cannot charge our Dissenting Brethren with these things I believe that many of them may be Upright and Sincere in their Intentions But because they are all in the same estate of Degeneracy and Corruption which others are I would intreat them to be very careful that they be never led away by these or the like temptations but that they would always labor to preserve those holy Dispositions of Integrity Meekness Humility and Condescension which are the best Preparatives to the receiving of the Truth in the Love of it After they have thus freed their minds from all irregular Passions and Designs it would conduce exceedingly to the PEACE of the Church if they would be sure to express their greatest Care and Concern in the more Weighty and Substantial things of Religion This would prevent many of the Quarrels that do often arise in matters but of small Importance If real Holiness and Piety be the thing that we aim at then when we may be secured of this we should not be so very forward to enter upon fierce and endless Disputes about the external Modes and Circumstances of Worship If I may serve God there in Spirit and in Truth why should a Gown or a Cloak or a Surplice fright me from the Church when either of these is injoyned by my Superiors If I may be instructed in the way of Salvation and eternal Happiness why should I forsake the Publick Assemblies because I am not allowed to joyn my self to what Congregation I please and had not an immediate hand in the choice of my Pastor When our hearts are bent upon the great things of Religion we shall see but little Reason to be Contentious about matters of lesser Consequence a few indifferent Rites will scarce be able to tempt us to break off Communion with that Church with which we are at perfect Agreement in all Fundamental and Necessary points The next thing that may tend to the promoting our Vnion is the Consideration of the heinous Nature and Guilt of Schism which is nothing else but the Separating our selves from a True Church without any just Occasion given The want of due apprehensions of the Sinfulness of this seems to be the main Cause of our present Divisions Men are not generally sufficiently sensible how much they do Oppose that Spirit of Peace and brotherly Love which should diffuse it self through the whole Body of Christian People when they suppose every slender Pretence enough to justifie their departing from us and setting up a Church against a Church They think it a matter almost Indifferent and that they are left to their own Choice to joyn with what Society of Christians they please
Law of God then we are indispensably ingaged to join in Communion with her For as has been intimated several times and it cannot be inculcated too often Nothing but the Unlawfulness of Communicating can make a Separation Lawful But if it be resolved that the Church of England must be forsaken notwithstanding that neither her Doctrine nor Discipline can be justly condemned it would yet convenient to bethink our selves what might be the most advisable to be done after we had left it Whether we should set up another way of Administration in the room of it Or whether every one should have the Liberty of following that which he fancied the best If we are for the setting up another way it must be either Presbytery or Independency For if there should be any other new Forms of Government they are not yet of Reputation enough to be put in Competition with these two great Pretenders to Divine Right And Presbytery which had once the fairest hopes of establishing it self is now grown weak and inconsiderable in comparison of what it was and those few which would still be thought of that Perswasion are manifestly departed from their own Principles and are fain to support themselves by Gathered Assemblies which they were not wont to allow Independency therefore seems at this time to be the prevailing way but their manner of Gathering Members and Associating themselves into particular Congregations their holy Band special Agreement or Covenant which they make essential to the Constituting of a Church are things which have not the least foundation in the holy Scriptures neither were they ever Countenanced by the practice of any Orthodox Christians in former Ages But put the case we should admit of either of these Forms of Discipline and Government we should be as far if not farther from being Vnited than we are now For they have both been known to have been very rigorous Imposers wherever they have had the Power of Commanding and as they have sometimes been so they would soon again become more odious to the several Subdivisions of Dissenters than Episcopacy it self And this being a thing so easily foreseen we are not now urged with the necessity of setting up either of these The great expedient that has been proposed of late is to indulge a Liberty of choosing what Church and what way of Worship any man pleases that is to grant a publick Toleration of divers Religions But this though it might gratifie the present humor of some part of the Nation and serve some mens Occasions better than any Establishment would be quickly disliked by most of those that now contend so Zealously for it For there must needs be a constant Emulation and Strugling betwixt the several Tolerated Parties which would give a continual Disturbance and as soon as any of them began to grow Numerous and Powerful and had any Hopes of succeeding they would presently imagine it very necessary to impose their own Discipline upon all the rest and this probably might soon put an end to the so much desired and magnified way of Toleration Or if we could suppose them contented to allow the same Freedom to others which they injoyed themselves yet it could not possibly be avoided but that this Indulgence must strangely multiply our Divisions while some Members of their Separate Churches would take Offence and withdraw and make choice of a new Pastor and incorporate themselves into another new Church and that after a while upon the like Pretences might be split into another and another and so on without any stop And then this would certainly set open the Gate to a Flood of Heresies and such monstrous and extravagant Opinions as must be confessed by the most prejudiced Dissenter to be of far more dangerous consequence to the cause of Religion than that sober and pious Liturgy and those few indifferent Rites which are now injoined This the experience of the Late Times found to be true The Church of England was no sooner overthrown but some of those that had been the most forward and busie to pull her down when they saw how suddenly the swarms of other Sectaries increased upon them were forced to acknowledge that the Constitution which they had destroyed was a great check and restraint to those Errors which grew Bold and Licencious under the Liberty they had procured The Bishops then who just before had been the common Theme of Popular Obloquy had some good Words unwillingly dropt upon them and their Diligence and Success in suppressing Absurd Heretical and many times Blasphemous Doctrines was allowed some just Commendation That Government which they had traduced and rendered as odious as was possible by all the arts of Defamation that could be used was found upon Trial to be far more desirable by some of its greatest Enemies than that Anarchy and Confusion they had contended for with so much Violence But if we cannot be made sufficiently Apprehensive of the dismal Effects that will almost Naturally follow upon a Publick Toleration yet methinks we should now be a little Suspitious of it since we know it is the main Engine the Papists have been working with these many years If there be no Remedy but that our Church must fall let us not throw it down our selves by methods of their Prescribing let us not act as if we were prosecuting the Designs of the Conclave and proceed just as if we were governed by the Decrees of the pretended Infallible Chair We may be ashamed to look so like Tools in the hands of the Jesuits when we suffer our selves to be guided by those measures which they had taken and talk and do as they would have us as if we were immediately inspired from Rome For we cannot be ignorant that Toleration has been a Device of theirs and it would not be any part of our Wisdom to grow unreasonably fond of the Invention of our Enemies and think to strengthen the Protestant Interest by those very means which their Subtilty and Malice had contrived to destroy it But if this Consideration should be laid aside What need can there be otherwise that we should desire to be Indulged in our departure from a Church where we may Communicate with a safe Conscience As we may certainly do in ours whose greatest Adversaries have not been able after the most curious Search they could make to find out one thing in the whole Constitution which they could positively affirm to be Forbidden and till that can be made appear we must still say that it cannot be Unlawful If the Imposition of some Indifferent things be thought a sufficient ground for a Separation as it is now generally urged since the proof of their Unlawfulness is despaired of then we must have Separated from the Apostolical Churches who had some such Usages as the Holy Kiss and others whose Indifferency is acknowledged by their being wholly disused We must have Separated from the first Churches that succeeded them which had all some Indifferent
things injoined We must Separate at this time from all the Reformed Churches in the World for there is none of these which does not require the use of such things as we should judge cause enough to depart from them Nay when we have once Separated from the Church of England upon this account we must then Separate from one another and every man must be a Church by himself for it is impossible that any Society whether meerly Humane or Christian should subsist without the orderly determination of some Indifferent things And sure we can never hope to maintain our Separation upon such a Principle as would not only part us from all the Churches that are or ever were and tear Christendom into ten thousand pieces but scarce leaves us so much as the Notion of a Church and makes Christian Communion absolutely impracticable Let us not give those of Rome the pleasure of seeing that Church which has always opposed them with the greatest Vigor and been the constant mark of their Envy quite Ruined or extreamly Weakned by a pernicious Mistake that would Divide and Divide us again and again and never make any end of Dividing Let us shew at least that well are we inclined unto Peace by coming as far as we can and if there should be any thing that we may possibly suspect to be Unlawful let not this hinder us from joining in those other holy Offices in which we have not any pretence of a Doubt Let not our groundless Scrupling at a Ceremony or two fright us from the whole Worship of God against which we have not any Exceptions And for those that esteem our Communion in all particulars utterly Unlawful which I suppose are but very few and I know they have but very slight Arguments for the severe Judgment they pass upon us if they will meet let them do it in the most private manner that they can without any vain Ostentation of their Numbers which cannot be any Satisfaction to their Consciences but may make their Adherents over forward and bold and tend to the creating of Jealousies in the Government And while they are upon these terms they cannot reasonably expect any Connivance They might sooner hope for it from his Majesties wonted and often experienced Clemency when they shall make it appear that their Dissent is modest and humble and such as has no other but a Religious Design in it Than when they assume a high degree of Confidence and think to extort Indulgencies by Clamors and Discontents and resolve to Assemble openly in Opposition to a Royal Command as if it were a piece of Christian Fortitude to outbrave Authority These are but ill Methods of courting the Favour of a Prince But I hope for the future we shall all upon all Occasions behave our selves as becomes good Subjects and sober Christians and make no Disturbances neither on a Civil nor Ecclesiastical account Let it Pity us at last to see the Ghastly Wounds that are still renewed by the continuance of our Divisions Let us have some Compassion on a Bleeding Church that is ready to Faint and in eminent Danger of being made a prey to her Enemies by the unnatural Heats and Animosities of those that should Support and Defend her Why should we leave her thus Desolate and Forlorn when her present Exigencies require our most Cordial Assistance If the condition of her Communion were such as God's Laws did not allow we might forsake her that had forsaken him But since this cannot be Objected against her since she exacts no Forbidden thing of us Let us strengthen her Hands by our unanimous Agreement and since we do not Condemn her Doctrine let us not Despise her Worship since the Substantials of Religion are the same let not the Circumstances of external Order and Discipline be any longer an Occasion of Difference amongst us And so shall we bring Glory to God a happy Peace to a Divided Church a considerable Security to the Protestant Religion and probably Defeat the subtle Practices of Rome which now stands gaping after All and hopes by our Distractions to repair the losses she has suffered by the Reformation May the Wisdom of Heaven make all Wicked Purposes unsuccessful and the blessed Spirit of Love heal all our Breaches and prosper the Charitable Endeavours of those that follow after PEACE Amen FINIS A RESOLUTION Of some CASES OF CONSCIENCE Which respect Church-Communion VIZ. I. Whether to Communicate with some Church especially in such a divided State of the Church be a necessary Duty Incumbent on all Christians II. Whether Constant Communion be a necessary Duty where Occasional Communion is Lawful III. Whether it be Lawful to Communicate with two Churches which are in a State of Separation from each other The Second Edition LONDON Printed by Henry Hills Jun. for Fincham Gardiner at the White Horse in Ludgate-street 1683. A RESOLUTION Of some CASES of CONSCIENCE Which respect Church-Communion IN order to state such cases as particularly relate to Church-Communion with all possible clearness it will be necessary to premise a brief explication of some words which must be used in questions of this nature but are not so commonly understood As 1. What is meant by a Church and a Christian Church 2. What Church Communion is 3. What is meant by Fix't Communion and by Occasional Communion First What is meant by a Church Now the plainest description I can give of a Church is this That the Church is a Body or Society of Men separated from the rest of the World and Vnited to God and to themselves by a Divine Covenant I shall briefly explain this description to fit it to the meanest understanding 1. Then a Church is a Body or Society of Men for I speak only of the Church in this World and therefore shall not enter into that dispute in what sense Angels belong to the Church And when I call the Church a Body or Society of Men I oppose a Body to single Individuals or particular Men and to a confused Multitude without any order or Union among themselves For tho the Church consists of particular Men and when their Numbers are encreased of great Multitudes yet the Church consists of such particular Men not considered in a private and separate capacity but as United into a regular Society which is called a Body in allusion to the natural Body in which all the parts and members are United in an exact Order Eph. 4. 16. 1 Cor. 12. 15 16 c. For God is not the Author of Confusion but of Peace as in all the Churches of the Saints And if the meanest Societies cannot subsist without Order wherein their strength and beauty and usefulness consist much less the Church of God which is a Society Instituted for the most spiritual and Supernatural Ends. And therefore we find that God ordained a most exact Order and Government in the Jewish Church which for the greater strength and Unity he formed into a
with the Sound and Orthodox part of the Catholick Church which he finds in that place But this does not reach the case of those who are constant Inhabitants of the place where the Schism is for they must not live in a Sceptical suspension of Communion all their days And there is one plain Rule to direct all Men in this Inquiry That wherever there is a Church Establisht by publick Authority if there be nothing Sinful in its Constitution and Worship we are bound to Communicate with that Church and to reject the Communion of all other Parties and Sects of Christians For the advantage always lies on the side of Authority no publick establishment can justifie a Sinful Communion but if there be nothing Sinful in the Communion of the National Church which is Establisht by publick Authority to Separate from such a Church is both disobedience to the Supreme Authority in the State and a Schism from the Church But it will be convenient to consider what these Men mean by suspending Communion For is it Lawful for an English Man during these Church divisions among us never to Worship God in any Publick and Religious Assemblies Never to Pray nor Hear nor receive the Lords Supper together If this were so it were the most Effectual way in the World to thrust out all Religion But this they will not they dare not say and therefore by Suspending Communion they mean that in case of such divisions they may refuse to enter themselves fixt and setled Members of any Church but Communicate occasionally with them all But I have already observed how absurd this distinction of fixt and occasional Communion is For no Act of Religion is an Act of Communion not so much as of occasional Communion which is not performed in the Communion of the Church and no Man is in Communion with the Church who is not a Member of it and whoever is a Member of the Church is a fixt and not an occasional Member and whatever Church he Communicates with tho it may be it is but once in a Year or once in his life as he occasionally Travels that way yet he Communicates as a fixt Member of the Catholick Church and of every Sound part of the Catholick Church for a fixt Member does not signifie our fixt abode or constant Acts of Communion in any particular Church but our state of Communion and fixt and permanent relation to the whole Christian Church and every part of it and therefore tho a particular Act of Communion may be performed upon some particular occasion with such a particular Church yet it is not an Act of occasional but of fixt Communion because tho I Communicate but once and that occasionally yet I Communicate as a Member of the Church which is not an occasional but a fixt Relation So that when Men Communicate occasionally as they speak with all the different Parties of Christians in a divided Church they either Communicate with none or Communicate with all of them If they perform these Acts of Communion without owning their relation to them as Members then they are in Communion with none of them notwithstanding all these pretended Acts of occasional Communion and so they live in Communion with no Church which yet I hope I have made it appear to be the Duty of every Christian to do if they Communicate with all these divided Parties as Members then they are in Communion with many Separate Churches are Members of Separate and Opposite Bodies that is they are contrary to themselves and on one side or other are certain to be Schismaticks but this will appear further from considering the two following Cases Case 2. The Second Case is this Whether constant Case 2 Communion be a Duty where occasional Communion is Lawful I have already made it appear that the very notion of constant and occasional Communion is absurd and a Contradiction to all the principles of Catholick Communion and therefore there is no place for this distinction nor for this question every Christian as a Christian is a fixt Member of the whole Christian Church and of every Sound part of it and for Men to talk of being Members of any one particular Church in distinction from all other particular Churches of which they will not own themselves Members is a Schismatical notion of Church-Membership because it divides the Christian Church into distinct Memberships and therefore into distinct Bodies which makes the one Church and one Body of Christ not one but many Bodies for if every particular Church has such a number of Members which are Members only of that particular Church wherein they are fixt and are not Members of any other particular Church then every particular Church is a distinct and entire Body by it self which has particular Members of its own which belong to no other Body just as every particular Man has his own Body which consists of such a number of Members united to each other and distinct from all other Bodies The plain state of the Case in short is this Every true Christian is in Communion with the whole Christian Church that is is a Member of the whole Church but he must perform the Acts of Communion in some particular Church and the only allowable difference between constant and occasional Communion is this that we must perform the constant Acts of Communion in that part of the Catholick Church in which we constantly live and Communicate occasionally with that part of the Church in which we are occasionally present and therefore there never can be any Competition between constant and occasional Communion in the same place I cannot Communicate constantly with that Church in which I Communicate occasionally unless I remove my Habitation and turn an occasional presence into a constant and setled abode nor can I without sin Communicate only occcasionally with that Church with which I may and ought to Communicate constantly as being constantly present there for this is only to do that sometimes which I ought to do always This is like a Mans living occcasionally in his own House which signifies that for the most part he is a stranger at home There cannot be two distinct Churches in the same place one for occasional and another for constant Communion without Schism For it is evident these are two distinct Communions and that our relation to them is as different as it is to a House we live in and to an Inn where we lodge for a Night So that there is no foundation for this Inquiry among Men who understand the true Principles of Catholick-Communion It never can be a Case of Conscience whether I should Communicate constantly or occasionally with such a Church unless it be a Case of Conscience whether I should live constantly or occasionally within the bounds and jurisdiction of such a Church for where my constant abode is there my constant Communion must be if there be a true and sincere part of the Catholick-Church
to obey him in it and though such a Bishop should do any Schismatical Act the Church is not Schismatical because he did not pursue the Laws of the Church in what he did but gratified his own Humour and Passion If the Church indeed Unites upon Schismatical Principles as the Novatians and Donatists did whatever the Bishops do in pursuance of such Principles is the Act of the Church and if the Bishops be Schismaticks the Church is so too but when there is nothing Schismatical in the Constitution of the Church the personal Schism of Bishops cannot make their Churches Schismatical And though the Primitive Churches before the Empire turned Christian had not such a Firm and Legal Constitution as the Church of England now has yet a Constitution they had which consisted either of Apostolical Rules handed down by Tradition and confirmed by long custom and usage or the Canons of particular Councils which in ordinary cases made standing Laws of Discipline and Government and in extraordinary cases provided for new Emergent difficulties and antecedently to all these positive Constitutions they were all under the obligation of that great Law of Catholick Communion So that the Government of the Church since the Apostles days was never so intirely in the Bishops Breast that what he did should be thought the Act of the Church any farther than as he complied with those Laws by which the Church was to be Governed and therefore there was reason in those days to distinguish between the Act of the Bishop and the Act of the Church As to shew you this particularly in the case before us The Church of Rome from the time of the Apostles had observed Easter on the day of the Resurrection which is the first day of the week or the Lords day the Asian Churches on the 14th day of the Month and therefore the Bishop of Rome according to the Laws of that Church might require all the Members of his Church to observe Easter according to the usage of the Church of Rome and might regularly inflict Church-Censures upon the obstinate and refractory and this would be accounted the Act of the Church because it was in pursuance of the Laws and Constitutions of it But there was no Canon nor Custom in the Church of Rome to deny Communion to Foreign Churches who observed their own Customs in this matter and would not conform to the Custom of the Church of Rome Nay there was the Practise and Example of Former Times against it for Anicetus Bishop of Rome received Polycarp an Asian Bishop to Communion though they could not agree about this matter And therefore when Victor Schismatically Excommunicated the Asian Churches for this different observation of Easter it was his Personal Act not the Act of the Church of Rome which had no such Law and owned no such Custom and therefore though this might make Pope Victor a Schismatick it could not make the Church of Rome Schismatical the guilt went no farther than Victors Person unless other Persons voluntarily made themselves guilty by abetting and espousing the Quarrel So that had Victor persisted in his Excommunication of the Asiatick Churches none had been guilty of Schism but himself and such as approved and consented to it but the Body of the Clergy and People who had not consented unto it had been Innocent and therefore any Catholick peaceable Christian who lived in Rome in those Days might have Communicated with the Church of Rome without Schism The like may be said of the Quarrels and Controversies of particular Bishops which have sometimes ended in formal Schisms and denouncing Excommunication against each other which cannot make their Churches Schismatical any further than they take part with their respective Bishops For this is rather a Personal Schism and Separation than a Church Schism neither of them Separate from the Communion of the Church under the Notion of such a Church though they Separate from each others Communion upon some personal Quarrels This was the Case of St. Chrysostom and Epiphanius and some other Bishops in those days which were Catholick Bishops and maintained Communion with the Catholick Church but yet Separated from each other which is a very great fault as all Contentions and Divisions in the Church are but has not the Evil and Destructive Nature of a Church Schism But you will say can we Communicate with a Church without Communicating with its Bishop or can we Communicate with a Schismatical Bishop without Communicating in his Schism I Answer Yes we may Communicate with a Schismatical Bishop without Communicating in his Schism When Schism is his personal fault our Communion with him makes us no more guilty of it than of any other Personal fault our Bishop is guilty of While we take care to Communicate with him in no Schismatical Act no Man is bound to forsake the Communion of the Church for the Personal faults of his Bishop So that the Roman Christians might Communicate with the Church of Rome without Schism notwithstanding Pope Victors Schismatical Excommunication of the Asian Churches And now the only difficulty that remains is whether the Christians of Rome might have Communicated with the Asiatick Churches notwithstanding Victor had Excommunicated them for if they could not then they must inevitably partake in Victors Schism if his sentence obliged them to deny Communion to the Asian Churches And in answer to this we may consider 2. That those who Condemned the Excommunication of the Asian Churches did in so doing own their Communion which is one way and the Principal way of maintaining Communion between Churches at a Distance who cannot actually Communicate with each other 3. That Victor being the Bishop of Rome who had the supreme Authority of receiving in or shutting out of the Communion of that Church if any Persons of the Asian Communion had come to Rome private Christians could not receive them into the Communion of the Church without the Bishops Authority and therefore could not actually Communicate with them in the publick Offices of Religion though they owned their Communion but this is no more their fault than the Excommunication of the Asian Churches was they Communicate with their own Church and would be very glad that the Asians that are among them might be received into Communion but they have no Authority to do it and therefore the fault is not theirs for this is not to Renounce the Communion of the Asian Christians but is only a forc't Suspension of Communion 4. If the Christians of Rome should Travel into Asia I doubt not but that they might very lawfully Communicate with the Asian Churches notwithstanding they were Excommunicated by the Bishop of Rome For the Bishop of Rome had no just cause to Excommunicate the Bishops and Churches of Asia and therefore the Sentence is void of it self and the Roman Christians when they are in Asia are not under the Authority and Jurisdiction of the Bishop of Rome and therefore must not forbear
saies nothing that the divine Spirit confines his Influences and Operations to the Vnity of the Church in such Conformity not only makes such Conformity necessary to Salvation but imputes to the Church the Damnation of many Thousands of Souls who might expect to be saved upon other Terms That the Divine Spirit confines his influences ordinarily to the Unity of the Church I do assert but that this is in Conformity to the Church of England I do not assert For Conformity to the Church of England is not Essential to the Unity of the Catholick Church for every Church has authority to prescribe its own Rites and Ceremonies of Worship in Conformity to the general Rules of the Gospel And therefore though the Unity of the Church is necessary to intitle Men to the ordinary influences of Gods Grace and consequently is necessary to Salvation yet Conformity to the Church of England is not necessary to the Unity of the Church because Christians who live under the Government and Jurisdiction of other Churches may and do preserve the Unity of the Church without conformity to the Church of England Obedience indeed and Subjection to Church-Authority in all Lawful things is necessary to the Unity of the Church and necessary to Salvation and consequently it is a necessary Duty to conform to all the Lawful and Innocent Customs of the Church wherein we live but this does not make the particular Laws of Conformity which are different in different Churches to be necessary to Salvation unless you will say the Church has no Authority but only in things absolutely necessary to Salvation which destroys all the external Order and Discipline of the Church and charges all the Churches in the World with destroying Mens Souls if any persons be so Humorsom and Peevish as to break Communion with them for such Reasons But such kind of Cavils as these you may find answered at large in the Vindication of the Defence and thither I refer you if you desire to see any more of it Thus Sir I have with great patience answered your Questions not that they needed or deserved any Answer but that you might not think your self too much despised nor other weak People think your Questions unanswered And now I have given you an Answer I shall take the Confidence to give you a little Ghostly Counsel too which you need a great deal more than an Answer I have not troubled my Head to inquire Scrupulously who you are nor do I use to trust Common Fame in such matters but though I know not you yet I perceive you know me and if as you say you have often p. 1. heard me with great Satisfaction and as you hope not without edifying thereby I think it would have become you to have treated me with a little more Civility than you have done if it be in your Nature to be Civil to a Clergy-Man And I wish more for your own sake than for mine you had done so for I thank God I have learnt not only by the precepts and example of my great Master but by frequent Tryals to go through good Report and evil Report and to bear the most invidious and Spightful Reflections with an equal mind But as contemptible as a Clergy-Man is now these things will be accounted for another day For it is very evident that you have a great Spight at the whole Order whatever personal kindness you may have for some Men they are but a Herd of Clergy-men and you know no other use of a Bishop but to oversee admonish and Censure those who are apt to Preface go beyond their due Bounds I confess this way of Railery is grown very fashionable and I perceive you are resolved to be in the Mode and to be an accomplisht Gentleman but I never knew a man that was seriously religious who durst affront the Servants for their Masters sake But you Sir are in the very height of the fashion and think their Office as contemptible as their Persons generally are thought to be you hope to be saved without understanding the Notion of Church-Government as 't is intreagued by Clergy-men of all sides And I hope you may be saved without understanding a great many other things besides Church-Government or else I doubt your Salvation may be hazardous But this is too plain a contempt of all Church-Authority for though the Church of Rome has usurpt an unlimited and Tyrannical Power under the Notion of Church-Government yet what has the Sound Church of England as you own it done What occasion did I give for this Censure who have expresly confined the Exercise of Church-Authority to Church-Communion to receiving in and putting out of the Church And if Resol of Cases p. 39. the Church be no Society I would desire to know what it is and if be a Society how can any Society subsist without Authority in some Persons to receive in and to shut out of the Society But the truth is tho you pretend to be in Communion with the Church of England you make the Church it self a very needless and insignificant thing for you know no necessity of Communicating with any Church you will not allow it to be Schism to Separate from the Church you think it a pretty indifferent thing whether Men be Baptized or not or by whom they are Baptized what your Opinion is about the Sacrament of the Lords Supper I do not know though if you are consistent with your self I doubt that is a very indifferent Ceremony too Truly to deal plainly with you I think you have more need to be taught your Catechism than to set up for a Writer of Books and let me in time warn you what the consequence of this way you are in is likely to be which is no less than a contempt of all revealed and institute Religion and consequently of Christianity Natural Religion may subsist without any positive Institutions but revealed Religion never did and never can for when God Transacts with Mankind in the way of a Visible Covenant there must be some Visible Ministers and Visible Sacraments of this Covenant And when the Evangelical Ministers and Sacraments fall into contempt Men must think meanly of Christianity and return to what they call natural Religion which is a Religion without a Priest and without a Sacrifice which cannot save a Sinner but by uncovenanted Grace and Mercy which no Man can be sure of and which no Man shall find who rejects a Priest and Sacrifice of Gods providing And to convince you of this you may observe that the contempt of the Notion of a Church of the Evangelical Priesthood and Sacraments is originally owing to Deists and Socinians to those who profess to believe in God and to worship him according to the Laws of natural Religion but believe nothing at all of Christ or to those who profess to believe in Christ but believe him only to be a meer Man and a great Reformer of Natural
old in their calm mood who declare We testify to all Brownists Apol p. 7. An. 1604. Men by these Presents That we have not forsaken any one Point of the true ancient Apostolick Faith professed in our Land but hold the same Grounds of Christian Religion with them See more in Baily's Disswasive cap. 2. p. 20 33. and Dr. Stillingfleet's Unreasonableness of Separation Part 1. § 9. p. 31. The Presbyterians if I may so call them for distinction sake do own it So Mr. Corbet The Doctrine of Faith and Sacraments by Discourse § 21 p. 43. Law established is heartily received by the Non-conformists So Mr. Baxter As for the Doctrine of the Church of England Preface to 5 Disp p. 6. the Bishops and their Followers from the first Reformation begun by Edw. 6. were sound in Doctrine adhering to the Augustan Method express'd now in the Articles and Homilies they differ'd not in any considerable Point from those whom they called Puritans The like is affirmed by the Independents The Confession of the Church of Peace-Offer ing p. 12. See Mr. Baxter's Defence of his Cure Part 1. p. 64. and Part 2. p. 3. and Wadsworth in his Separation yet no Schism p. 60 62. Mr. Throughton's Apology for the Non-Conformists cap. 3. p. 106. England declared in the Articles of Religion and herein what is purely doctrinal we fully embrace 2. As to the Worship they own it for the Matter and Substance to be good and for Edification So the old Non-Conformists as Mr. Hildersham There is Lecture 26. on John p. 121. nothing in our Assemblies but we may receive profit by it c. And again There is nothing done in God's Publick Worship among us but what is done by the Institution Ordinance and Commandment of the Lord. So among the present it is owned by both Presbyterians and Independents by the former in the Morning Exercise Continuat Morning Exercise Serm 4. p. 91. Why may it not be supposeable that Christians may be moved by reasonable Considerations to attend the publick Forms the substantial Parts of them being thought agreeable to a Divine Institution though in some Circumstantials too disagreeable So it is acknowledged That in Throughton's Apol. p. 104. private Meetings the same Doctrine and Worship is used as in the Parish Churches only some Circumstances and Ceremonies omitted By the latter We know full well that we Peace-Offering p. 17. differ in nothing from the whole form of Religion established in England but only in some few things in outward Worship But I shall have further occasion to treat of this under the third General 3. As for the Ministry of the Church 1. It is acknowledged to be true and for substance the same which Christ hath established So Mr. Bradshaw I Unreasonableness of the Separation p. 16. affirm That the Ministry of our Church-Assemblies howsoever it may in some particular parts of the Execution haply be defective in some Places is for the Substance thereof that very same Ministry which Christ hath set in his Church This he speaks as he saith of those that do subscribe and conform according to the Laws of the State 2. That they have all things necessarily belonging to their Office so the grave and modest Confutation maintains The preaching of the whole Truth of God's Word Grave and modest Confutat p. 28. and nothing but it the Administration of the Sacraments and of Publick Prayer as they are of all parts of the Ministers Office prescribed in the Word so they are all appointed to our Ministers by the Law 3. They own That all the Defects in it whether in their Call or Administration do not nullify the Office Thus much Mr. Bradshaw doth contend for So many of our Ministers Unreasonableness of Separation p. 27 37. who in the Book of Ordination are called Priests and Deacons as in all Points concerning the substance of their Ministry are qualified according to the intent of the Laws have their Offices Callings Adminstration and Maintenance for the Substance thereof ordained by Christ And yet I deny not but there may be some accidental Defects or Superfluities in or about them all yet such as do not or cannot be proved to destroy the Nature and Substance of any of them This is maintained at large in the Letter of the Ministers in Old England c. p. 86 87. And the like is also affirmed even by those of the Apologet. Narration p. 6. Congregational Way so the Brethren in their Apology The unwarrantable Power in Church-Governours did never work in any of us any other Thought much less Opinion but that the Ministry thereof of the English Churches was a true Ministry So Mr. Cotton The Cotton's Infant Baptism p. 181. Power whereby the Ministers in England do administer the Word and Sacraments is either spiritual and proper essential to their Calling or advantitious and accidental The former they have received from Christ c. The latter from the Patron who presents or the Bishop who ordains c. Whoever has a mind to see their Ordination defended may consult Jus Divinum Ministerii Evangelici part 2 p. 12 16 17 25 c. Jus Divinum Regim Eccles p. 264 c. Cawdry's Independency a great Schism pag. 116. and his Defence of it pag. 35 37. Thus far therefore we see how far it is agreed that the Church of England is a true Church in its Doctrine Worship and Ministry But when we come to consider what the Church is they own thus to be true there we shall find that they do differ The Presbyterians generally own a National Church and have writ much in the behalf of it as may be seen in the Books quoted in the * * * Jus Divinum Minist Evang. p 12 c. Brinsly's Church-remedy p 41 42. Cawdry Independ a great Schism p. 60 89 172. Margin Others look upon it as a prudential thing and what may lawfully be complied with So Mr. Tombs | | | Theodulia or just Defence § 15 16. Preface c. 9. § 3. It is no more against the Gospel to term the Believers of England the Church of England than it is to term Believers throughout the World the Catholick Church nor is it more unfit for us to term our selves Members of the Catholick Church nor is there need to shew any Institution of our Lord more for the one than the other But those that will not own it to be a true Church in respect of such a Constitution or that speak doubtfully of it do yet assert as much of the Parish Churches It 's acknowledged by all that the Distribution into Parishes is not of Divine but Humane Institution but withal its thought by some * * * Crofton's Reformation not Separation p. 10. and Bethshemesh clouded p. 101 c. Cawdrey's Independ a great Schism p. 132 c. Church-Reformation p. 42. agreeable to the reason of the
this Head we may observe That though these Reverend Persons do go upon different Reasons according to the Principles they espouse they agree not in the Constitution of Churches c. yet they all agree that the Parochial Churches are or may be as I have observed before true Churches of Christ that Communion with such Churches is lawful and that we are to go as far as we can toward Communion with them Though they differ about the Notion of Hearing as whether it be an Act of Communion and about the Call of those they hear yet they all agree in the Lawfulness of it And therefore to separate wholly in this Ordinance and from the Parochial Churches as no Churches are equally condemned by all 3. They hold that they are not to separate from a Church for unlawful things if the things accounted unlawful are not of so heinous a Nature as to unchurch a Church and affect the Vitals of Religion or are not imposed as necessary Terms of Communion 1. If the Corruptions are such as do not unchurch a Church or affect the vital Parts of Religion So saith Mr. Tombs Not every nor many Corruptions Theodulia Answer to Preface § 23. p. 47 48. of some kind do unchurch there being many in Faith Worship and Conversation in the Churches of Corinth and some of the seven Churches of Asia Aid Blake 's Vindiciae Foed c. 31. p. 229 c who yet were Golden Candlesticks amidst whom Christ did walk But such general avowed unrepented of Errors in Faith as overthrow the Foundation of Christian Faith to wit Christ the only Mediator betwixt God and Man and Salvation by him Corruptions of Worship by Idolatry in Life by evil Manners as are utterly inconsistent with Christianity till which in whole or in part they are not unchurched For till then the Corruptions are tolerable and so afford no just reason to dissolve the Church or to depart from it So Mr. Brinsly Arraignment of Schism p. 50. Suppose some just Grievances may be found among us yet are they tolerable If so then is Separation on this ground intolerable unwarrantable in as much as it ought not to be but upon a very great and weighty Cause and that when there is no Remedy So Mr. Noyes Private Brethren may not Temple measured p. 78. separate from Churches or Church-Ordinances which are not fundamentally defective neither in Doctrine or Manners Heresy or Prophaneness To all which add the Testimony of Dr. Owen and Mr. Cotton The former asserts That many Errors in Evangelical Love p. 76. Doctrine disorders in sacred Administrations irregular walking in Conversation with neglect and abuse of Discipline in Rulers may fall out in some Churches and yet not evacuate their Church-state or give sufficient warrant to leave their Communion and separate from them The latter saith Exposit on 1 Epist John p. 156. Unless you find in the Church Blasphemy or Idolatry or Persecution i. e. such as forces them to leave the Communion there is no just Ground of Separation This is universally own'd But if any one should yet continue unconvinced let him but peruse the Catalogue of the Faults of nine Churches in Scripture collected by Mr. Baxter and I perswade my self he will think the Conclusion inferr'd from it to be just and reasonable Observe saith he that no Cure of Church Divisions Dir. 5. p. 40 c. one Member is in all these Scriptures or any other commanded to come out and separate from any of all these Churches as if their Communion in Worship were unlawful And therefore before you separate from any as judging Communion with them unlawful be sure that you bring greater Reasons for it than any of these recited were 2. They are not to separate if the Corruptions are not so made the Conditions of Communion that they must necessarily and unavoidably communicate in them Mr. Vines speaks plainly to both of these On the Sacrament p. 239. The Church may be corrupted many ways in Doctrine Ordinances Worship c. And there are degrees of this Corruption the Doctrine in some remote Points the Worship in some Rituals of Man's Invention or Custom How many Churches do we find thus corrupted and yet no Separation of Christ from the Jewish Church nor any Commandment to the Godly of Corinth c. to separate I must in such a Case avoid the Corruption hold the Communion But if Corruptions invade the Fundamentals the Foundation of Doctrine is destroyed the Worship is become idolatrous and what is above all if the Church impose such Laws of her Communion as there is a necessity of doing or approving things unlawful in that Case Come out of Babylon The Churches of Protestants so separated from Rome But if the things be not of so heinous a Nature nor thus strictly required then Communion with a Church under Defects is lawful and may be a Duty So saith Mr. Corbet in the name of the present Nonconformists We hold not our selves obliged to forsake a Account of the Principles of N. C. p. 8. and Discourse of Relig. § 16. p. 33. true Church as no Church for the Corruptions and Disorders found therein or to separate from its Worship for the tolerable Faults thereof while our personal Profession of some Error or Practice of some Evil is not required as the Terms of our Communion And Mr. Burroughs himself doth grant as much and more for he saith Irenicum c. 23. p. 162 163. Where these Causes are not viz. the being constrained to profess believe or practise contrary to the Rule of Faith or being deprived of Means altogether necessary or most expedient to Salvation but Men may communicate without Sin professing the Truth and enjoy all Ordinances as the Free-men of Christ Men must not separate from a Church tho there be Corruption in it to gather into a new Church which may be more pure and in some respects more comfortable And as tho such Corruptions should be imposed as Terms of Communion yet if not actually imposed upon us our communicating in the true part of God's Worship is never the worse for the said Imposition as long as we do not communicate in those Corruptions as Mr. Bradshaw doth argue So Unreasonableness of the Separation p. 103. though they should be imposed and be unavoidable to all that are in Communion that is not a sufficient Reason for a total Separation as it is also own'd for saith one When the Corruptions of a Church are such as Jerubbaal p. 12. that one cannot communicate with her without Sin unavoidably that seems to me to be a just Ground though not of a Positive yet of a Negative though not of a total yet of a partial Separation i. e. it may be a just Ground for the lesser but is not so for the greater Supposing then the Corruptions in a Church not to be of an heinous Nature not respecting the Fundamentals of Religion
us what they really were for amongst those Saints were found strange immortalities altogether contradictory to the sacredness of their Vocation But does not the Apostle say Christ loved the Church Eph. 5. 25. and gave himself for it that he might sanctifie and cleanse it by the washing of water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish I answer Holiness in this place must be confest to be meant a real and inward holiness but then by Church is not to be understood the whole complex Body of the Universal Church in this World but either that part of it that in this World is really tho' imperfectly holy and is every day pressing forwards to higher degrees of it or else that Church which shall be in the future state when all the corrupt and unsound Members shall be by death and the final decision of God for ever excommunicated out of it and all the Members that remain in it only such as were in some acceptable degrees holy here and shall then be perfected in holiness Neither is this to make two Churches of Christ as the Donatists objected one in which good and bad are mingled together and another in which there are good alone but only to assign two different states of the same Church the one in this World compos'd of good and bad externally holy in respect of all by vocation and internally holy in respect of some in it by sanctification the other in the next World where there shall be a separation made betwixt the Sheep and the Goats and all remaining in the Church such as shall at once be perfectly holy and compleatly happy This is that Church which Christ shall present to himself glorious not having spot or wrinkle or any such thing but holy and without blemish This being spupos'd all that will be needful to say in answer to this Question may be comprehended under these three Propositions 1. That an external Profession of the Christian Faith is enough to qualifie a person to be admitted a Member of Christ's Church 2. That every such Member has a right to all the external Priviledges of the Church till by his continuance in some notorious and scandalous sins he has forfeited that right and by the just censures of the Church he be for such behaviour actually excluded from those Priviledges 3. That some corrupt and scandalous Members remaining in the Communion through the want of the du◠exercise of discipline in it or the negligence and connivance of the Governours and Pastors of it gives no such cause to any to Separate from her I begin with the first That an external Profession of the Christian Faith c. This Profession in grown and adult persons is to be made by themselves Thus it was at the first erection of the Christian Church when Persons by the Preaching and Miracles of the Apostles were converted from the Pagan Superstition and Jewish Religion to the Christian Faith they were to believe and with the Eunuch Acts 8. 27. to declare their belief I believe that Jesus Christ is the Son of God In Infants and Children not grown up to years of discretion by their Parents and those who at the request of their Parents do together with them undertake for them So great an interest and propriety have Parents in their Children so intire an affection and concern for their good and happiness so unquestionable an authority over them so binding and obligatory are all their reasonable commands upon them that we have good grounds to believe that they that are born of Christian Parents will be brought up in the Christian Religion and at years of understanding take upon themselves what their Parents and Sureties promis'd for them and upon this account that profession of Faith made by others at their Baptism in their behalf may in a favourable sense be reckon'd as made by themselves so God accounted it in the Jewish Church upon the account of their Parents being in covenant with God were the Children of the Jews esteem'd an holy Seed and at eight days old admitted by Circumcision into the same Church and Covenant with them And the same reason holds for admitting Children born of Christian Parents into the Christian Church by the Rite of Baptism which is the Sign and Seal of the Covenant under the Gospel as Circumcision was of that under the Law Now that this external profession without any farther signs of saving Grace is ground sufficient for those with whom God hath entrusted the Keys and Government of his Church to admit persons into it will appear from these particulars 1. This is the qualification prescrib'd by our Lord he is the Head and Founder of his Church to him therefore does it appertain to appoint the terms and conditions of admission into it and what these are we may learn from that commission he gave his Apostles when he sent them out to gather a Church under him viz. the becoming his Disciples Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teach all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all Nations Now a Disciple is properly one not that has already attain'd to the full Mat. 28. 19. knowledg and saving effects of the Gospel but only understands so much of it as to be willing to be admitted into the Christian Church in order to his being farther taught the one and to have the other more throughly wrought in him Whether men are sincere in their profession of the Christian Faith and in their desires to be admitted Members of Christ's Church and whether this great Priviledg and Blessing of Church-membership will be effectual to produce in them that regeneration and new creature for which it was design'd the Pastors and Governours of the Church cannot know This their bare profession and desire is enough to give them a title to it and qualification for it By this rule the Apostles of Christ walkt as to this particular even when they liv'd with him here on Earth and were under his immediate direction The Pharisees heard that Jesus made and Baptiz'd more Disciples than John tho' Jesus himself did not Baptize John 4. 2. but his Disciples Now if as it was fam'd abroad and is not in the Text contradicted Jesus's Disciples Baptiz'd more than John it follows that they baptiz'd more than were sincere when we read that so few not above an Hundred and Twenty continued with Christ to the last Acts 1. 15. 2. It appears from the Apostles practice afterwards in admitting persons into the Church Nothing but a profess'd willingness to receive the Gospel tho they receiv'd it not from the heart was requir'd by them in order to it The Text tells us that they that gladly receiv'd St. Peter 's words were baptiz'd
and the same Acts 2. 41. day were added to the Church about 3000 souls It 's true St. Peter exhorted them all to repent in order to it but whether they did so or no he stay'd not for proof from their bringing forth fruits worthy of repentance but presently upon their profest willing reception of the Word they were baptiz'd and added to the Church One might have been apt to suspect that amongst so great a number all would not prove sincere Converts and so it fell out Ananias and Saphira Acts 4. 34. Acts 5. 1 2 3. were two of the number in whom ye know that glad reception of the Gospel was found to be but gross hypocrisie By the same rule St. Philip proceeded in planting the Church at Samaria when the People seeing the miracles he did gave heed to the doctrine he Acts 8. 12. taught concerning the Kingdom of Heaven and the Name of Jesus and declar'd their belief of it without any farther examination they were Baptized both Men and Women And amongst them was Simon Magus wose former notorious Crimes of Sorcery Witchcraft and Blasphemy might have given just grounds of fear to the holy Deacon that his Faith was but hypocritical and his Heart not right in the sight of God as appear'd afterwards yet upon his believing Acts 8. 20. he was Baptiz'd such other Members of Christ's Church were Demas Hymeneus and Alexander they ver 13. had nothing it seems but a bare outward profession of the Faith to entitle them to that Priviledg since afterwards as we read the one embrac'd this present World and the other two made shipwrack of Faith and a good Conscience 3. This appears from the representation Christ hath 2 Tim. 4. 10. 1 Tim. 1. 19. made of his Church in the Gospel fore-instructing his Disciples by many Parables that it should consist of a mixture of good and bad It is a Field wherein Wheat and Tares grow up together A Net wherein are Fishes of all sorts A Flour in which is laid up solid Corn and Mat. 13. 24 25. vers 47. light Chaff A Vine on which are fruitful and barren Branches A great House wherein are Vessels of Gold Mat. 3. 12. and Silver and Vessels of lesser value Wood and Earth John 15. 1. A Marriage feast where are wise and foolish Virgins 2 Tim. 2. 20. some with wedding garments and some without some Mat. 25. had Oyl and some but empty Lamps St. Hierome compares it to Noah's Ark wherein were preserv'd Beasts clean and unclean when the Apostle said They are St. Hier. dial con Lucifer Arca Noae Ecclesiae typus not all Israel that are of Israel his meaning was that in the Jewish Church many more were Circumcis'd in the Flesh than what were Circumcis'd in Heart and when our Saviour said many are call'd Rom. 9. 6. but few chosen he declar'd the same thing that in his Church many more were call'd and admitted into it by Baptism than what were sanctified by his Spirit or should be admitted into his Heaven 4. The many corrupt and vicious Members in the Churches which the Apostle themselves had planted is another proof of this The number whereof in all likelihood could not have been so great had they been so cautious and scrupulous as to admit none into them but whom in their judgments they thought to be really holy In the Church of Corinth there were 1 Cor. 15. 34. ver 12. 2 Cor. 12. 20 21. 1 Cor. 7. many that had not the knowledg of God that denied the Resurrection of the Dead that came Drunk to the Lords Table that were Fornicators Unclean and Contentious Persons In the Church of Galatia there were many that Nauseated the Bread of Life and made it their Choice to pick and eat the rubbish of the partition wall which Christ had demolisht The Rites of the Law which expired at the death of Christ they attempted to pull out of their Graves and to give a Resurrection to them They were so much gone off from the Doctrine of Christianity to weak and beggarly Rudiments observing Days and Months and Gal. 3. 7 10 11. Times and Years that by reason of this their Superstition St. Paul signifi'd his fears of quite losing them and that his labour was bestowed upon them in vain Amongst all the Seven Churches in Asia there was not one but what had receiv'd such Members into it that were either very Cold Lukewarm in their Religion or by their Vicious Lives proved a Reproach and Scandal to it The Church of Sardis so swarm'd with these that St. John tells us that there were but a few Rev. 3. 1 4. names in Sardis that had not defil'd their garments Now if the Apostles of our Lord who had the extraordinary assistances of the Holy Ghost for the discerning of Spirits at that time and were thereby enabl'd far beyond what any of their Successors can pretend to to distinguish betwixt the good and the bad did notwistanding admit many meer formal Professors into the Church of Christ we may conclude that they apprehended that 't was the will of Christ it should be so 5. No other rule in admitting persons into the Church is practicable Whether Persons are really holy and truly regenerate or no the Officers of Christ who know not the hearts of Men cannot make a certain judgment of they may through want of judgment be deceiv'd through the subtilty of hypocrites be impos'd upon through humane frailty passion or prejudice be misguided and by this means many times the door may be open'd to the bad and shut against the good Now that cannot be suppos'd to be a rule of Christ's appointment which is either impossible to be observ'd or in observing which the Governours of his Church cannot be secur'd from acting wrongfully and injuriously to Men. In sum Christ hath entrusted the power of the Keys into the hands of an Order of Men whom he hath set over his Church and who under him are to manage the Affairs of it but these being but Earthen vessels of short and fallible understandings he has 2. Cor. 4 7. not left the execution of their Office to be manag'd solely by their own prudence and discretion but hath given them a certain publick Rule to go by both in admitting persons into his Church and in excluding them out of it for the one the Rule is open and solemn profession of the Christian Faith for the other open and scandalous Offences prov'd by witnesses 2. The second Proposition is That every such Member has a right to all the external Priviledges of the Church till by his continuance in some notorious and scandalous sins he forfeits that right and by the just censures of the Church for such behaviour he be actually excluded from those Priviledges For the explanation and proof of this Proposition these three particulars are to be done 1. What 's
meant by external Priviledges 2 What kind of Offenders those are that forfeit their right to them and ought by the Censures of the Church to be excluded from them 3. Upon what the right of those Members that have not so offended is grounded 1. What 's meant by external Priviledges As there are two sorts of Members in Christ's visible Church so there are two sorts of Priviledges that belong to them each sort having those that are proper and peculiar to it according to the nature of that relation they bear to the Head and their fellow Members 1. There are Members only by foederal or covenant-holiness such as are only born of water when by Baptism they were united to Christ and the Church and took upon them the Profession and Practice of the Christian Religion Now the Priviledges that belong to these are of the same make with their Church-membership external and consisting only in an outward and publick Communion with the Church in the Word and Ordinances 2. There are Members by real and inherent holiness such as are not only born of Water but of the Spirit also when by the inward operations of the Holy Ghost their Souls are renew'd after the Image of God and made partakers of a Divine Nature And the Priviledges that belong to these are not only the forementioned ones but together with them others that are sutable to their more spiritual relation inward and such as consist in the especial and particular care and protection of God the pardon and remission of their sins by the Blood of Christ and the gracious influences and comforts of the Holy Ghost All comprehended in that Prayer of the Apostle for his Corinthians The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be 2 Cor. 13. 14. with you all Amen Now t is of the first sort of Members and that sort of Priviledges that belong to them that the Proposition is to be understood 2. What kind of Offenders those are that have forfeited their right to and ought by the Censures of the Church to be excluded from those Priviledges This the Apostle hath plainly told us and our own Church in its Exhortation to the Sacrament fairly intimates I have wrote unto you says St. Paul not no keep company 1 Cor. 5. 11. if any Man that is call'd a Brother be a Fornicator or Covetous or an Idolater or a Railer or a Drunkard or an Extortioner no not to eat Not only as much as can be to have no familier conversation with ver 10. him in civil matters tho' some must be had whilst we are in this World but also and more especially to avoid communion with him in religious exercises and how that is to be done the Apostle tells us viz. not by forsaking the Church our selves but by doing our utmost endeavours to have him cast out of it So it follows Therefore put away from among your selves that wicked ver 13. person And In the Name of our Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ to deliver such an one ver 4 5. unto Satan for the destruction of the flesh that the spirit may bo sav'd in the day of the Lord Jesus Agreeable hereunto are the words of the Exhortation If any of you be a blasphemer of God a hinderer and slanderer of his Word an Adulterer or be in malice or envy or in any other greivous Crime repent you of your sins or come not to that holy Table Such sinners as these have in a manner undone and made void what was done in their behalf in Baptism They by not performing what was then promis'd for them but living directly contrary to it do virtually renounce that Covenant they then entred into with God in Christ and fall back again into the state of Pagans and Infidels Their Sureties engag'd for them that they should believe the Christian Faith keep God's Commandments and renounce the World the Flesh and the Devil But such habitual notorious Offenders as these say by their Practice what had they to do to undertake such things for us we will stand to no such engagements but we will be at large to believe what we please and to practice what we fancy and to worship whom we think fit And thus as it were breaking off from being in Covenant with God and virtually renouncing their Church-membership they at the same time lose all right and title to those Blessings and Priviledges that were due to them upon the account thereof and in this sad state and condition did the Primitive Christians reckon all that had hâ—ghly and notorâ—ously sinn'd amongst whom especially were the lapsed that had offer'd Sacrifice they staid not for a formal Sentence to be pronounc'd against them by the Church but lookt upon them as ipso facto excommunicate and tho' till that was past they could not actually be shut out yet they began before to avoid their Company and to forbear all religious commerce towards them But so long as Men keep in Covenant with God and abide in his Church which may be done by holding that profession of Faith that they made at their first entrance into it their right to the external franchises of it remains inviolable and their title without question As may appear from these particulars 1. From the Tenour of that Covenant they in their Baptism enter'd into with God which consists of Promises on God's part as well as Conditions on Mans. The Promises on God's part are exprest in these general 2 Cor. 6. 61. words I will be their God The Conditions on Mans in those and they shall be my People Now so far as Men perform the Conditions so far will God make good his Promises In what sense they are a People to God in the same he 'll be a God unto them If a bare faederal holiness can give Men a relation to God and God upon that account owns them to be a People unto him the same gives them some kind of interest in God and a claim to the blessings that belong to that relation Not that such Members as these are to expect those special and particular favours that are the portion of those that are more nearly and by a kind of spiritual consanguinity allied to God in Christ but yet being of God's houshould are to be allowed the liberty to partake of those external blessings which he in common bestows upon the whole Family 2. From the nature of Church-membership Church-membership necessarily implies Church-Communion or else it signifies nothing for to be admitted a Member of the Church and not to have a right in common with the rest to Church-Priviledges is to be taken in with one hand and to be thrown out with the other 't is to be put back into the state of those that are no Members and virtually to be cut off from
the Body by being denied all communications with it Should a Man be admitted a Member of any City or Corporation and yet at the same time be denied the priviledg of his Freedom and not be permitted to set up a Trade to give a Vote or to Act in any other case as other Members do what would be the difference betwixt him and a Foreigner unless it be that his condition is the worse by being mock'd and abus'd and cheated with the Name whilst he has nothing of the Priviledges of a Freeman 3. We have the Practice of the Church of God in the Old Testament for this The whole Nation of the Jews were not only permitted but commanded by God except in cases of legal uncleanness and those notorious Crimes for which they were to be cast out of the Congregation to observe his Ordinances and to joyn in the celebration of his publick Worship and we know they were not all Israel that were of Israel Three times a year were all their Males to appear before the Exod. 23. 14 17. Lord to keep Three solemn appointed Feasts unto him many of which it is to be fear'd had no other qualification than what they were beholden to their birth and the loss of their fore-skin for Again All the Congregation of Israel were too keep the Passover none Exod. 12. 44. were denied it but foreigners and hired servants and they too no longer but till they were Circumcis'd and thereby admitted into covenant with God which shews that meer Circumcision was enough to put a Man into a capacity of Communicating with the Jewish Church in its most solemn and sacred Mysteries 4. This was also the Practice of the Christian Church in the Apostolick Age as is plainly intimated unto us from many Scriptures St. Paul tells us By one Spirit we are all Baptiz'd into one Body whether Jews or Gentiles bond or free and have been all made 1 Cor. 12. 13. to drink into one Spirit To drink into one Spirit particularly relates to the Cup in the Lord's Supper and by a figure of the part for the whole it 's put to signifie the whole Communion but the thing here especially to be taken notice of is that the Apostle makes the number of those that receiv'd the Lord's Supper to be as comprehensive and universal as that of those that were receiv'd into the Church by Baptism As by one Spirit all were baptized into one body so all were made to drink into one spirit The Apostles speaks the same thing again in another place alluding to the other part of the Sacrament We being many are one bread and one body for we are all partakers of one bread all the 1 Cor. 10. 17. members that conspired to make up the one body did partake of the one bread But if any thing yet can be clearer 't is that account St. Luke gives us of the practice of the first Christian Church at Jerusalem where it 's said of the three thousand that gladly receiv'd St. Peter's words and were by Baptism added to the Church they all the three thousand Ananias and Saphira being of the number continued in the Apostles doctrine and in breaking of bread and in prayers 5. From the end of Church-membership which is not only for the more solemn Worship of God and the publick profession of Religion but also for the more effectual edification and salvation of mens souls By Baptism we were admitted into the Church incorporated into that Divine Society and entitled to all the Priviledges of the Gospel to the end that in the unity of the faith and the knowledg of the Son of God Eph. 4. 13. we might come to a perfect man unto the measure of the stature of the fulness of Christ But how this is to be attain'd without being admitted to all the Acts and Offices of Communion with the Church to the Communion of Prayers and Sacraments and the Word and all other Priviledges and Duties is not easily to be understood hence we may observe that edification in Scripture is usually applied to the Church and tho the edification of the Church consists in the edification of the particular Members of it yet because that is not to be had but in the Unity and Communion of the Church 't is usually stiled the edifying of the Eph. 4. 12. Church and the edifying the body of Christ hence Faith is said to come by hearing and hearing by the Word of God Hence we are said to be born again not of corruptable Rom. 10. 17. 1 Pet. 1. 23. seed but of incorruptable by the Word of God which liveth and abideth for ever The same is exprest in those words of our Saviour's Prayer for his Disciples Sanctifie them through thy truth thy Word is John 17. 17. truth God's Church is his Family which he especially takes care of and provides for he that is of it is under the Schechina the wing of the Divine Majesty and his special grace and providence It cannot but be of mighty advantage towards our growth and improvement in all Christian graces and virtues to have therein dispens't to us the lively Oracles of God and provision made for a constant succession of dispensers of the Bread of Life to fit it to allneeds and all capacities Not to be left to the deceits and whispers of a private spirit to personal conjectures or secret insinuations but to have the publick Doctrine of the Church to be our Guide and Leader to have our Devotions mingled with the concurrent Prayers of all God's people and so by their joynt forces after an Coimus incaetum ad Deum quasimanu facta precationibus ambiamus orantes Tertul. humble but powerful manner to besiege and belaguer Heaven to have before our eyes all the great Examples in God's Church to have our Faith strengthen'd our Repentance heighten'd our Love inflam'd our Hopes and our Comforts rais'd by the Holy Communion Will not the flame of others kindle our zeal and assections and will it not put us into a transpoâ—t of devotion to see therein Christ Crucified before our Eyes pouring out his Blood for us bowing his Head as it were to kiss and stretching out his Arms as it were to embrace all that are penitent and return to him These are some of the great Blessings and advantages that cannot be had but in Church-Communion To which if we shall add that our improvement in Holiness and Vertue is more to be ascrib'd to the internal operations of God's spirit than any virtue or efficacy there can be in those external administrations and that God is pleas'd to promise his spirit to believers only as they are Members of his Church and no otherwise than by the use and ministry of his Word and Sacraments we shall farther see the necessity of Mens holding actual Communion with the Church in order to their Sanctification and Salvation We are not now discoursing what God
can or will do in some extraordinary cases when Communion with a true visible Church cannot be had as in a general Apostacy of the Church or Persecution for Religion or unjust Excommunication but what is God's ordinary method and means of bringing Men to salvation and that he himself tells us is by adding them to the Church and the Lord added to the Church daily Acts 2. 47. such as should be saved To this purpose we may observe not only in general that whatever Christ did and suffered for Mankind 't was for them as incorporated into a Church Christ loved his Church and gave himself Eph. 5. 25. for it Christ redeem'd his Church with his own Acts 26. 28. blood Christ is the saviour of the body that is the Eph. 5. 23. Church But also in particular that the Apostle confines the influences and operations of the spirit to the unity of the Church there is one body and one spirit Upon this account viz. the efficacy of the means afforded Eph. 4. 4. in Christ's Church and the necessity of keeping in Communion with it in order to salvation was it that the Primitive Christians lookt upon it as so dreadful a thing to be shut or cast out of it as laughing a matter as some now adays make it as much as they slight the priviledg and benefit to be of Christ's Church and count it their glory and saintship voluntarily to cut off themselves from it I am sure the Primitive Christians had a far different opinion of it with them to be cast Nam judicatur magno cum pondere ut apud certos c. Tert. Apol. out of the Church and to be deliver'd up to Satan signified the same thing and the one accounted full as dreadful a doom as the other hence was it that this sentance was rarely past against an offender but with 1 Cor. 5 2. grief and sorrow in him that was forc'd to do it and that those against whom it was past us'd the most ardent importunities and were willing to undergo the severest penances in order to be restored into the bosom of it you might have beheld them kissing the chains of imprison'd Martyrs washing the feet of Lazars Nazion 12. Or. wallowing at the Temple-doors on their knees begging the Prayers of Saints you might have seen them stript and naked their hair neglected their bodies whither'd their eyes dejected and sometimes crying out in the words of David as the great Theodosius Theod. H. Eccl. 5. c. 15. in the state of penance My soul cleaveth to the dust quicken thou me O Lord according to thy Word Thus much seems to be enough to be said on the Second Proposition but that our passage to the Third may be the clearer I shall add a little by way of Answer to an Objection or two that lies in our way And the first is Obj. Do not all the Members of Christ's Church that come to the blessed Sacrament having not the power of Godliness as well as the Form come unworthily and to their own great sin and danger no less than being guilty of the Body and Blood of Christ and eating and 1 Cor. 11. 27 29. drinking their own damnation And can they have a right to that they are so unworthy of In doing which they sin so hainously and for doing which they shall be punished so severely Answ I Answer these two things 1. All even the best men in a strict legal sense are unworthy and that even of common mercies from God much more of this prime Duty and Priviledg of Christianity Every man in his best estate is altogether vanity We are all an unclean thing and our righteousness Psal 39. 5. is as filthy rags The meaning is all men are Isa 39. 5. sinners and their best services imperfect and impure But then the right they have to this Priviledg does not depend on their own merit and worth but as was said before on the promise of God when they enter'd at first into covenant with him whereby he was pleas'd to oblige himself to be their God so far and so long as they continued to be his people 2. Those Members that we have asserted to have a right to the external Priviledges of Christ's Church are not guilty of that unworthiness St. Paul speaks of the sin and danger whereof is so great and this will appear by the description he gives of those unworthy Communicants 1. They discern'd not the Lord's body he that eats this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysost 1 Cor. 11. 27. Dr. Lightf in loc bread and drinks this cup of the Lord unworthily is guilty of the body and blood of Christ how not discerning the Lord's body It may be they did eat it still as a part of the Jewish Passover they understood not the nature of it what it did represent or for what end it was instituted being ignorant of the infinite value and merit of Christ's blood not at all affected with the greatness of his love nor wrought upon by the infiniteness of his mercy and altogether as void of any sincere affection and gratitude to Christ for that mighty redemption he wrought for mankind as the Jew and Pagan that neither know nor believe in him 2. They were open and scandalous sinners The Apostles charges them with Schisms and Divisions 18 21 22 ver pride and contempt of their brethren sensuality and drunkenness In those early days of Christianity the Lord's Supper was usually usher'd in with a Love-feast that was eaten just before it but so unchristian were these Corinthians that every one took before other his own Supper they run into parties and tho' they had not yet left the place they refus'd to communicate at the same time with their brethren The rich despis'd and excluded the poor that came not so well provided as they from their feast and that which was yet an higher aggravation of their sin the poor were hungry whilst the rich fed and pamper'd ther bodies to excess and luxury When ye come together says he this is not to eat the Lord's Supper this is no fit preparation for it for in eating every one takes before other his own supper and one is hungry and another is drunken such Swine as these ought not indeed to come to the Holy Table of our Lord and such as these as I said in the beginning of my Discourse on this Proposition have forfeited their right to it and ought by the Censures of the Church to be excluded This indeed is to be unworthy with a witness to be guilty of the body and blood of Christ or as St. Paul sometimes words it in the case of Apostacy and other hainous sins to crucifie Heb. 6. 6. Heb. 10. 16. afresh the Lord of Life to tread under foot the Son of God and to count the blood of the Covenant an unholy thing that is in an high degree to despise
and vilifie the person and sufferings of the most holy Jesus his person as one not worthy to be obeyed and followed his blood as a thing of no value and merit And what could such Persons expect but that God would vindicate the honour of his own Son and the infinitely wise contrivance of the redemption of the World by his great undertaking in some remarkable way upon them either in this World by Temporal Judgments for this cause many are weak and sickly amongst you and many sleep or in the next without repentance by 1 Cor. 11. 30. their Eternal Damnation Obj. But the Members of Christ's Body that come to this blessed Sacrament and are destitute of saving grace tho' they make a fair profession and are free from scandalous sins are yet in an unconverted condition and this Sacrament is not a converting but a confirming Ordinance Answ Conversion may be taken in a two-fold sense 1. For turning Men from a state of open infidelity to the poofession of the Christian Faith and indeed till Men are in this sense converted they are not to be admitted to the Sacrament neither Jews nor Turks nor any others in a state of Gentilism till by Baptism they are receiv'd into Christ's Church and make profession of his Name can come to it 2. Taking conversion for the turning of those who are already baptiz'd and do profess Christ's Religion from the Evil of their ways to a serious and hearty practice of Holiness and Virtue and so this Sacrament is a converting Ordinance And indeed I do not know any more forceable Arguments to an Holy Life than what are therein represented to us What can more work upon ingenuous spirits than the discovery of such undeserv'd love and kindness Is it not enough to melt the most frozen heart into Floods of Tears and Joy to behold therein the Blessed Jesus shedding his Blood to reconcile sinners unto God What can more powerfully captivate the most rebellious spirits into obedience than the assurance of a pardon of their past transgressions by that full propitiatory Sacrifice of the Son of God What can more effectually fright Men from sin and folly than the infinite displeasure of God declared therein against all Iniquity How accursed a thing is sin will the considering Communicant say that the blessed Jesus who did but take sin upon him was made a Curse for it What a mighty evil must sin needs be when nothing could be sufficient to expiate it but the Blood of God! What an unspeakable malignity must sin have in it when it laid on the shouldiers of Omnipotency such a load of wrath as made him complain and sweat and grone and die Again Here we repeat our Baptismal Vow to God solemnly engage our selves afresh to be his faithful servants and bind our selves by a new Oath to be true to the Covenant we have made with him and certainly that Man must have a mighty love for Sin and Death that can break through all these Bonds and Obligations to come at it 3. The Third Proposition That some corrupt and scandalous Members remaining in the Communion of the Church through the want of the due exercise of Discipline in it or the negligence and connivance of the Pastors and Governours of it gives no just Cause for any to separate from her Gives no just Cause That which is chiefly pretended is That the viciousness of those Members do derive a stain and defilement on the whole Assembly and pollute the Worship of God to others as well as to themselves Here therefore I shall shew what is to be done by us that we be no way accessary to others sins and then upon that condition that we cannot be polluted by their sinful company Now many things are to be done by good men who are to joyn in mixt Assemblies that the Communion receive no perjudice by the corruption of some of its Members They are frequently to exhort and advise them for this end are we plac'd in the communion of Saints and tho' to instruct the Flock God hath appointed a whole Order of Men on purpose yet is it also the Duty of every private Christian in his place and calling to exhort one another daily whilst it is call'd to day to consider one another to provoke unto love und to good Heb. 3. 13. Heb. 10. 24. works They are prudently and with much affection to admonish and reprove them we must not be so rudely civil as to suffer sin to lie upon them without disturbance so runs the Precept Thou shalt not hate thy Brother in thy heart but thou shalt rebuke thy Brother Lev. 19. 17. and not suffer sin to be upon him and if any man be overtaken in a fault says the Apostle ye that are spiritual restore such an one in the spirit of meekness Gal. 6. 1. considering that thou also may'st be tempted They are to bewail their sins and to pray for their reformation this is the true spirit and temper of a good man he cannot see God dishhonour'd his Laws trampled upon his Brother wilfully undoing himself but he must be deeply touch'd and affected with it Rivers of water run down my eyes says the Psalmist because Men keep not thy law And when in Ezekiel's time the Jewish Church both Preists and People were very much corrupted the Holy Ghost gives it as the particular mark of the faithful and upright not that they separated but sighed and cryed for all the abominations that were done in her Of the same holy frame and Ezek. 9. 4. disposition of mind was St. Paul he could not mention those in the Church at Philippi who whilst they profest Christianity shew'd themselves by their sensuality and earthly-mindedness to be Enemies to the Cross of Christ without Sorrow and Tears Of whom says he I have told you often and now tell you weeping Phil. 3. 18. that they are Enemies to the Cross of Christ whose God is their Belly c. They are to avoid as much as they can their company especially all familiarity with them and tho' in order to their conviction and reformation and in such cases where necessary business requires it and the publick Worship of God can't be perform'd but in conjunction with such persons I may be in their company without blame yet in all other cases I am to shew my dislike and abhorrence of their sins by shunning their society If any Man obey not our Word by this 2 Thess 3. 14. Epistle note that Man and have no company with him that he may be asham'd Again says the same Apostle I wrote to you in an Epistle not to keep company if any man be a Fornicator or an Idolater or c. with such an one no not to eat If private and often repeated Admonitions by himself or before one or two more will not do they are then to tell the Church of them that by its more publick Reproofs the scandalous
Member may be reclaim'd or by its just Censures be cut off from the Communion If he shall neglect to hear them tell it to the Church Matth. 18. 17. Rubr. before the Commun Our Church hath given every Minister of a Parish power to refuse all scandalous and notorius sinners from the Lord's Supper and as slack and as much disus'd as Discipline is amongst us were such persons more generally inform'd against and complain'd of they would not find it so easie a matter to continue in their Offences and the Church together You see by what means the Church may either be clear'd in some measure of publick Offenders or the Members of it together with the Ordinances of God secur'd from infection by their fellowship By this did the Primitive Christians shew their Zeal for their Religion as well as by suffering for it They were infinitely careful to keep the honour of their Religion â—nspotted and the Communion of the Church as much out of danger as they could from the malignant influence of bad examples for this reason they watch'd over one another told them privately of their faults and when that would not do brought them before the cognizance of the Church and tho' lapsing into Idolatry in times of presecution was the common sin that for some Ages chiefly exerciz'd the Discipline of the Church yet all Offences against the Christian Law all Vices and Immoralities that were either publick in themselves or made known and prov'd to the Church came also under the Ecclesiastical Rod and were put to open Shame and Pennance this was that Discipline that preserv'd their Manners so Uncorrupt and made their Religion so Renown'd and Triumphant in the World and how happy would it be for us in this loose and degenerate Age as our own Church expresses Preface to the Comminat her wishes and desires were it again in its due Force and Vigour restored and resetled amongst us But if after all imaginable care and endeavour by private Christians some scandalous Members through the defects of Power in the Discipline or of Care and Watchfulness in Governours should remain in the Church whatever pollution those whose Office it is to rebuke with all Authority may draw on themselves Tit. 3. last by suffering it private Members that are no way neither by consent nor councel nor excuse accessary to their Sin can receive none for sin no otherwise pollutes than as it is in the will not as it is in the understanding as it 's chose and embrac'd not as it 's known I may know Adultery and yet be Chast see Strife and Debate in the City and yet be Peaceable hear Oaths and Curses and yet tremble at God's Name Noah was a good Man in an evil World Lot a righteous person amongst the conversation of the wicked neither is there any more fear of pollution from wicked Men in Sacred than in Civil Society Our Saviour and his Apostles were not the least defil'd by that Society they had with Scribes and Pharisees nor by that Familiarity they had with the accursed Judas tho' he eat the Passover with them and they kept him company after they knew him to be a Traytor What pollution did Abel receive from Cain when they Sacrific'd together Or Elkanah and Hannah from Eli's Debauch'd Sons when at Shilo they Worshipt together The good and bad indeed Communicate together but in what not in sin but in their common duty and tho' to Communicate with sin is sin yet to Communicate with a sinner in that which is not sin can be none Communion is a common union many partaking of one thing wherein they do agree now the common union of the good and bad in the Church is not in evil but in hearing of the Word in receiving of the Sacrament and in other holy Ordinances and Exercises when therefore some do evil the Communion in spiritual things is not polluted because evil is no part of the union in common one with another but the error of Man by himself out of the Communion which he himself and they only that have been partakers with him in it shall answer for Obj. But does not the Apostle say A little leaven 1 Cor. 5. 6. leaveneth the whole lump Ans This is a proverbial speech and shews only that sin like leaven is of a very spreading and diffusive nature not that it actually defiles where it is not admmitted A People in one Assembly are as a lump and a wicked person amongst them is as leaven but now altho' the leaven is apt to conveigh it self through the whole lump yet only are those parts actually leaven'd with it that take the leaven so it is with the Church the sinner by his bad example is apt to spread the infection through the whole body but only such as allow or any way communicate with him in his sin are actually infected such as Chloe that reprove the offender 1 Cor. 1. 11. and present him doing their utmost endeavour in their place ro reform him remain in spight of its malignity unpolluted Beware of the leaven of the Pharisees says our Saviour he adviseth not his Disciples to leave their Assemblies but to beware that they take no leaven of them shewing thereby that a good Man that stands upon his gaurd may be where leaven is and yet not be leaven'd The incestuous person was not cast out of the Church of Corinth and yet the Apostle says at least of some of them ye are unleaven'd ver 7. And why may not the joynt Prayers of the Church and the Examples of Pious and Devout Men in the Communion be as sovereign an antidote against the infection as the bare company of wicked Men is of power to convey it Why should not the holy Ordinances of God and the presence of holy Men at them be of as much virtue and efficacy to purge and sanctifie the whole body as the impurities of the bad are to stain and pollute it especially considering that the sins of the 2 Cor. 30. 18. wicked shall never be imputed to the righteous but the Prayers of the righteous have obtain'd pardon for the wicked Obj. But were not the pollutions of sin typified by Numb 19 13 20. the legal uncleannesses And was not every thing that the unclean person touch'd made unclean Ans Those legal and ceremonial pollutions concern not us under the Gospel we may touch a grave a dead person a leper and not at all be the less clean it 's not any outward uncleanness but the corruption and depravity of the inner man that incapacitates men for the Worship of God and Communion with him 2. Those legal pollutions did not defile the whole Communion but only those particular persons whom the unclean person touch'd for 1. There was no sacrifice appointed for any such pollution as came upon all for the sin of some few 2. Tho' the Prophets many times reproved the Priests
upon that as sufficient to put an end to all Contentions and Debates that whatever might be Plausibly urged against it from the Jewish Practice and the Representation even of Angels adoring after that manner and from the reason of the thing as a signification of Shame and Reverence or from the Practice of Idolators that dâ—d many of them Worship Uncovered yet he peremptorily concludes We have no such Custom c. The Peace of the Church is to a Peaceable Mind sufficient to put an end to all Disputes about it and the Peace of the Church depending upon the Observation of its Coustoms that is infinitely to be preferred before Scrupulosity and Niceness or a meer inclination to a contrary Practice For in publick cases a Man is not to go his own way or to have his own mind for that would bring in Confusion one Man having as much a right as another There must be somewhat Established some Common Order and Bond of Union and if Confusion is before such Establishment then to break that Establishment would bring in Confusion and where that is likely to ensue it is not worth the while for the Tryal of a new Experiment to decry and throw down what is already Established or Used in a Church because we think better of another for saith a Grave Author and well Skill'd in these matters The very change of a Custom though it may Aug. Epist 118. happen to profit yet doth disturb by its Novelty Publick Peace is worth all new Offers if the Church is Disquieted and its Peace Endangered by them though in themselves better and it is better to labour under the infirmity of publick Order than the mischief of being without it or what is next to that the Trial of some Form seemingly of a better Cast and Mould that hath not yet been experimented I say it again Infirmity in a Church is better than Confusion or Destruction which is the Consequent of it And I had rather choose that as I would a House to have one with some Faults rather then to have none at all And if I cannot have them mended when tolerable I think my self bound not only to bear with them but to do all I can for its preservation though with them and to observe all things that are lawful for its support and encouragement In doing thus I serve God and his Church my own Soul and the Souls of others promote Religion and Charity in the World For God is not the Author of Confusion but of Peace in all the 1 Cor. 14. 33. Churches of the Saints In things which neither we nor the Worship are the worse for but the Church the better for observing Peace and Order is far to be prefer'd before Niceties And certainly neither we nor the Service of God can be the worse for what God hath concluded nothing in What the Gospel looks as is the Main and Essential parts of Religion in Doctrine Worship and Practice And if these be Secured we are under no Obligation to contend for or against the modes and circumstances of things further than the Churches Order and Peace is concerned in them So the Apostle Let not your Good be Evil spoken of For the Kingdom of Rom. 14. 16. God is not Meat and Drink but Righteousness Peace and Joy in the Holy-Ghost the promoting Love and Charity and substantial Righteousness He that in these things Serveth Christ is acceptable to God and approved of Men The Beauty of the Kings Daughter is within Aug. Epist 86. saith St. Austin and all its observations are but its vesture which though various in different Churches are no prejudice to the Common Faith nor to him that useth them And therefore what he and his mother received from St. Ambrose and looked upon as a Divine Oracle is worthy to be recommended to all That in all things not contrary to Truth and good Manners Epist 118. 86. it becometh a Good and Prudent Christian to Practise according to the Custom of the Church where he comes if he will not be a Scandal to them nor have them to be a Scandal to him And if the Custom and Practice of a Church should be thus taken into consideration by a Good Man then certainly much more ought it so to be when that is Established and is made a Law and is backed by Authority For then to stand in Opposition is not only an Offence but an Affront and to insist upon the Gratifying our own Inclination against publick Order is to contend whether we or our Superiours shall Govern whether our Will or the publick Good and Order must take place And what can be the Issue of such a Temper but the distraction if not Dissolution of Government which as it cannot be without Governed as well as Governours so cannot be preserved without the submission of the Governed in all lawful things to the Gevernours and the permitting them to choose and determine in things of that kind as they shall see meet It s pleaded That there should be a Liberty left to Christians in things Vndetermined in Scripture and such things indeed there are that Christians may have a Liberty in and yet hold Communion as in Posture c. though Decency Would plead for Uniformity in those things also but there are other things which they must agree in or else there can be no publick Worship or Christian Communion which yet they differ in as much as the other As now whether Worship is to be celebrated with or without a Form whether the Lord's Supper is to be received in the Morning or Evening whether Prayers should be long or short c. Now unless one of these disagreeing Parties doth Yield to the other or there be a Power in Superiours and Guides to determine for them and they are to submit to them in it there will be nothing but confusion And why Superiours may not then Command and why Inferiours are not to obey in all things of the like kind In Posture or Habit as well as the time above specified and Forms I understand not To conlude this if we find any thing required or generally practised in a Church that is not Forbidden in Scripture or any thing Omitted or Forbidden in a Church that is not required in Scripture we may and ought to Act or to forbear as they that are of its Communion do generally Act or forbear or the Laws of that Communion require and in such things are to be determined by the publick Voice of the Communion that is Authority Custom or the Majority But to this it will be said If we are thus to be determined Object in our Practice then where is our Christian Liberty which being only in Indifferent things if we are restrained in the use of them we are also restrained in our Liberty which yet the Apostle exhorts Christians to stand fast in Gal. 5. 1. 1. This is no argument to those that say
there is nothing Answer Indifferent in the Worship of God for then there is nothing in it matter of Christian Liberty 2. A restraint of our Liberty or receding from it is of it self no violation of it All Persons grant this in the latter and the most scrupulous are apt to plead that the Strong ought to bear with the Weak and to give no Offence to them by indulging themselves in that Liberty which others are afraid to take But now if a Person may recede from his Liberty and yet is bound so to do in the case of Scandal and yet his Liberty be not thereby infringed why may it not be also little infringed when restrained by others How can it be supposed that there should be so vast a difference betwixt restraint and restraint and that he that is restrained by Authority should have his Liberty prejudiced and yet he that is restrained By anothers Conscience 1 Cor. 10. 29. as the Apostle saith should keep intire And if it should be said this is Occasional but the other is perpetuated by the Order perhaps of a Church I answer that all Orders about Indifferent things are but temporary and are only intended to bond so long as they are for the good of the Community And if they are for continuance that alters not the case For though the Apostle knew his own Liberty and where there was Just Reason could insist upon it yet he did not suppose that could be damnified though for his whole life it was restrain'd For thus he resolves If meat make my Brother to offend I will eat no flesh while the World standeth which certainly he would not have condescended to if such a Practice was not reconcileable to his Exhortation of standing fast in that Liberty c. 3. Therefore to find out the tendency of his Exhortation its fit to understand what Christian Liberty is and that is truly no other than the Liberty which Mankind naturally had before it was restrain'd by particular institution and which is call'd Christian Liberty in opposition to the Jews which had it not under their Law but were restrain'd from the Practice and use of things otherwise and in themselves Lawful by severe Prohibitions Now as all the World was then divided into Jews and Gentiles so the Liberty which the Jews were before denied was call'd Christian because by the coming of Christ all these former restraints were taken off and all the World both Jews and Gentiles did enjoy it And therefore when the Apostle doth exhort them to stand fast in it it was as the Scope of the Epistle doth shew to warn them against returning to that Jewish State and against those who held it necessary for both Jew and Gentile still to observe all the Rites and Orders of it Now if the Usages of a Church were of the same kind or had the same tendency or were alike necessarily impos'd as those of the Mosaical Law then Christians would be concerned in the Apostles Exhortation but where these reasons are not our Liberty is not at all prejudiced by compliance with them As long I say as they are neither peccant in their Nature nor End nor Number they are not unlawful to us nor is our Liberty injur'd in the use of them And so I am brought to the last General which is V. That there is nothing required in our Church which is not either a duty in it self and so necessary to all Christians or else what is indifferent and so may be lawfully used by them By things required I mean such as are used in the Communion and Service of our Church and imposed upon the Lay-members of it for these are the things my Subject doth more especially respect This is a Subject too Copious for me to follow through all the particulars of it and indeed it will be needless for me to enlarge upon it if the foundation I have laid be good and the Rules before given are fit measures for us to Judge of the lawfulness or unlawfulness of things by for by these we shall soon bring the Cause to an Issue I think there is nothing to be charged upon our Church for being defective in any Essential part of Divine Worship as the Church of Rome is in its Half-Communion nor of any practice that is apparently inconsistent with or that doth defeat the ends of any Institution as the same Church doth offend by having its Service in an unknown Tongue and in the multitudes of its Ceremonies I think it will be acknowledged that the Word of God is sincerely and freely Preached the Sacraments intirely and truly Administred the Prayers for matter inoffensive and good And therefore the matter in dispute is about the Ministration of our Worship and the manner of its performance and I think the things of that kind Objected against refer either to Time or Forms or Gesture To Times such are Festivals or Days set apart for Divine Service to Forms such are our Prayers and the Administration of our Sacraments to Gestures as Standing up at the Creed or Gospels and Kneeling at the Lord's Supper But now all these are either Natural or Moral Circumstances of Action and which as I have shewed are inseparable from it Of the former kind are Days and Gestures of the latter are Forms of Administration and so upon the reasons before given may be lawfully determined and used Again these are not forbidden by any Law either expresly or consequentially and have nothing that is indecent disorderly or unedifying in them and which if any should engage his own opinion and experience in he would be answered in the like kind and have the opinions and experience of Thousands that live in the practice of these to contradict him And if there be nothing of this kind apparent or what can be plainly prov'd as I am apt to beleive there cannot then the Proposition I have laid down needs no further proof But if at last it must issue in things inexpedient to Christians or an unlawfulness in the imposure are either of these fit to be insisted upon when the peace of one of the best Churches in the World is broken by it a lamentable Schism kept up and our Religion brought into imminent hazard by both Alas how near have we been to ruin and I wish I had no reason to say how near are we to it considering the indefatigable industry the united endeavours the matchless policy of those that contrive and desire it Can we think that we are safe as long as there is such an abiding reason to make us suspect it and that our divisions are both fomented and made use of by them to destroy us And if this be our danger and Union as necessary as desirable shall we yet make the breach wider or irreparable by an obstinate contention God forbid O pray for the Peace of Jerusalem they shall prosper that love thee Let Peace be within thy Walls and Prosperity within thy
well as Habits and make it as unlawful to use a Church as a Surplice he therefore cautiously begins it with Some of them But yet however he gives us a reason for it viz. Because the appropriation of it to the Religious act speaks something of Religion and Homage to God in it Elsewhere he expresseth himself after the like manner We think they civil usages must not have any thing of the nature of Worship in them but may as well be used in meerly Civil actions as in Religious Duties If there be any thing of Homage to God in them they are Worship which must have an Institution But First What doth he mean by appropriation doth he thereby understand that what is for the present appropriated to a Religious use and Service cannot be omitted nor altered nor upon any reason whatsoever be applied to any other use This our Church doth not hold (a) (a) (a) Homilies Sermon of good works pt 2 Sermon of Prayer pt 2. Article 34. Is it that out of a Reverence to Divine Ordinances it is not fit that the things used in or at Divine Worship be prostituted to vulgar use that what are Churches for an hour or two on the Lord's day be not Stables all the week after nor the Tables and Plate used in the Lord's Supper be employd in the service of the Taverns This we agree to and think our selves well able to defend against any arguments we have yet seen to the contrary 2ly Doth appropriation necessarily imploy homage to God may not things be thus separated for Order and Uniformity for Gravity and Decency for Reverence and Respect to the Solemnities of Religion And may not this Reverence and Respect we shew to the solemnities of Religion and the Devotion we shew in external Worship redound to God himself Indeed what are all the outward acts of Reverence but expressing of Homage Veneration and Adoration to God I do not think the Holy Psalmist forgot himself when he said Come let us Worship and fall down and Ps. 95. 6. kneel before the Lord our Maker Or that our Author himself said amiss when he maintains that Nature Pag. 29. teacheth us to Worship God in the most decent manner we can For though Adoration be to be given to God alone Pag. 13. Jean's answer to Hammond Pag. 21. yet Reverence as our Author distinguisheth is due to all things relating to him and to that Worship we pay to him And as there are several Acts of Worship due to God So there are some things due to his Worship by which his honour is advanced and devotion furthered But for this I refer him to what Case of Indifferent things Pag. 29. was said otherwhere which he was pleased to take no notice of But to bring all to an issue I shall now consider the several arguments and instances I produced to prove that things indifferent though not prescribed may be lawfully used in Divine Worship This I proved from the old Testament and New from the practice of the Primitive and Modern Churches and from their own Concessions 1. The instances I chose to give from the Old Testament were David's Temple the Feast of Purim and the Synagogal Worship To these he answers at once that they are answered long since by Dr. Ames in his Case examined Pag. 25. Fresh Suit And perhaps may be answered by him after the manner he defâ—â—â—â—â— the objection taken from the second Commandment which our Author himself Pag. 27. gives up But 〈…〉 â—â—guments are of force I suppose we shall find it in our Author And he first begins with Davids Temple of which he saith David indeed design'd Pag. 26. a Temple for God without a command But God checked him for it for this very reason 2. Sam. 7. 7. and though he approved his generally good intention yet he restrained him as to his Act as may be seen in that Chap. This being matter of Fact the Text must determine it and from thence I observe 1. That God had at no time given a command concerning building a Temple So in the Text quoted in all the places with all the children of Israel spake I a 2 Sam. 7. 7. word with any of the tribes c. saying why build ye not me an house of Cedars 2. David in designing it went upon rational grounds 1. as God had given him rest and so it became him to do it in point of gratitude and because he had an opportunity for it 2. From comparing his own house Vers 1 with God's See now I dwell in an house of Cedar but the Ark of God dwelleth within curtains 3. It was no rash act for it seems he had at that time Vers 2 made ready for the building having it a long time before in his thoughts Of this see Dr. Lightfoot Temple c. 40. 1 Chron. 28. 2. 3. 1. From all which I infer that neither David in designing nor Nathan in approving what he design'd thought it absolutely unlawful to do what was not commanded in the Worship of God or that what was not commanded was forbidden This must be granted by our Author that saith God approved his generally good intention now what was his intention generally but to do somewhat in honour to God and for the solemnity of his Worship Thus much Mr. Pool doth yield The design being pious and the thing not forbidden by God Nathan hastily approves it Now if he approved it because not forbidden by God then they did not think that what was not commanded was forbidden nor doth that of our Author appear to be reasonable that God checked him for it because it was without a command 2ly Supposing that particular Act condemned yet it is not reasonable to suppose it to be for the general reason given by our Author that nothing must be done without a command but because in a matter of that consequence the Prophet did not advise about it and that he did too hastily approve it as Mr. Pool saith But 3ly It 's evident that the particular Act was not condemned 1. Because God commended him for it thou didst well (a) (a) (a) 1 Kings 8. 17 18. So Mr. Hildersham Though the Lord would not let David build him an House yet he commends his affection for it c. (b) (b) (b) Lect. on Joh. Lect. 28. 2. God rewarded him for it for upon it it was promised (c) (c) (c) 2 Sam. 7. 11. 1 Chron. 17. 10. He will make thee an House So Mr. Pool For thy good intentions to make him an House he will build thee an House 3. He presently gave order upon it for the building such an House and as a mark of approbation and a further reward of David's good intention did both reveal what he would have built and how (d) (d) (d) 1 Chron. 28. 19. And appoint his immediate Successor for the building of it (e) (e) (e) 2 Sam. 7.
use the hours of Prayer onely as necessary circumstances of Humane actions or such without which the light of Nature or Common usage shews the thing cannot be done or conveniently or Pag. 1. Pag. 14. comelily done as he saith Or rather did they not use them as they found them instituted and observed in the Jewish Church And not for his Thus and the reasons given by him Will those reasons justifie those very hours of the day or the just number of three hours Or however how will they Justify the Prayers used at those hours But whatever exceptions he had against the time he it seems found nothing to say to the Service which yet was pleaded as well as that Case of Indifferent things P. 11. But he saith There is nothing of Religion in the time If so as is granted then it 's in the power of a Church to institute and determine it where there is no other Religion in the Time than as it 's thus separated to the Service of God Lastly he saith The Apostles might have changed the Hours of Prayer if they had pleased How might they have changed them Might they do it as Apostolical Persons or as Private Members of the Jewish Church As to the former I find not they did exercise any such Power within the Jurisdiction of the Jewish Church nor that they had any Commission so to do As for the latter I deny it For if it lay in the power of Private Members of a Church to alter the Hours in which the Church is to assemble it is in their power to Dissolve the Assembly and there could nothing but Confusion issue from it I must confess he seems to be at a perfect loss what to say as to this matter And it appears so when he dares not so much as touch upon the Prayers used in those hours and applies his Thus to St. Paul's using Circumcision and Purification as if they also were necessary circumstances of Humane action or such without which the light of Nature or Common Vsage shews the thing cannot be done c. which were things of pure Institution at the first and what though peculiar to the Jewish Church the Apostle complied with them in for a time The next instances produced in proof of the Proposition were Washing the Disciples feet Love-Feasts and Holy-Kiss which he joyns together and of which he saith 1. It 's impossible to prove that they were any more Pag. 12 15 16 19. than Civil usages c. 2. They were not used in Worship Whether it is impossible to prove the first or no doth not rest upon our Author's authority and yet that is the Case of Indifferenc things P. 13. only thing which he hath thought fit to confront what I produced in proof of it That they were Civilrites is granted but that they were used by Christ and the Apostles as no more than Civil is I may safely venture to say impossible to prove First Because there is the reason of the thing against it as they were instituted and used for Spiritual ends and in token of Christian Humility and Charity as I then shewed Secondly Case of Indiff p. 9. 12. Because of the great Difference there was betwixt them when used as meerly Civil and as used by our Saviour and the Apostles What this was as to washing the feet I then shewed where he might be Satisfied and to Hor. in Joh. c. 13. 5. Buxtorf I may add the Learned Dr. Lightfoot It appears further they were not meerly Civil from the Character given to the kiss of Charity being called the Holy Kiss But This was saith he because the Apostle commanded Christians to use it in a Sober Temperate Chast Or holy manner But if this was the reason then all Kisses and all Feasts would be holy But now Holiness stamps somewhat peculiar upon the thing it 's applied to and signifies that by Some act end or use it 's Separated from the rest of the same kind And for this reason was it more likely the kiss was called Holy from its end use and signification as it was a Testimony of that Holy and intire love which was or ought to have been amongst Christians rather than in respect of the manner for what reason was there for that when it was betwixt persons of the same and not a different Sex Besides if it was a meer Civil rite and design'd for no Religious end could we think the Apostle would require it and close his Epistles so frequently with it Lastly it appears they were not used as mere Civil Rites because they were used in Religious Assemblies and some of them annexed thereunto Of this he saith he can never Pag. 16. prove that while Our Saviour was Worshipping his Father he stept aside to wash his Disciples Feet Or that the Primitive Christians were either Kissing or Feasting one another in the Time or Act of Worship as Praying c. It would have become our Author rather to have removed the proofs given of this than to call for more which if he had considered he would have expressed himself with more caution and reverence That washing the Disciples feet had a Spiritual signification I have shewed and so was not unfit for a Religious Solemnity and that it was used in such the Apostle shews Joh. 13. 4. for a further account of which I leave him to the Learned Exercit. 16. n. 22. 24. Casaubon How and when the Holy Kiss was used and how it was called the Seal of Prayer and reconciliation I then shewed and is so fully proved by Dr. Falkner that Libertas l. 2. c. 1. §. 3. there needs no more to be added till that at least be refuted That the Love-Feasts were joyned to and used at the same time as the Lord's Supper not only the Apostle's discourse upon it sheweth but also the change of Names and the giving of one to the other doth confirm it For Theophylact supposeth that the Apostle 1 Cor. 11. 20. calls the Love-Feast by the name of the Lord's Supper And on the contrary Tertullian declares that from hence Apel. c. 39. the Lord's Supper came to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were easy to heap up Authorities in this kind but that is done to my hand by such as write upon this Custom V. Vines on the Sacram. c. 2. p. 25 c. After I had proved that things Indifferent though not prescribed might be used in Divine Worship from the practice of the Jewish Church and that of Christ and the Apostles I further confirm'd it from the incapacity we should be in of holding Communion with any Church if it were otherwise whether Ancient or Modern But our Author doth endeavour at once to overthrow it For saith he that every particular Christian must Case examined Pag. 21. practise every thing which the Churches practise which he hath Communion with or be concluded to have
is properly no Conscience unless by Accident we have nothing here to do with them but shall reserve them to another place Here we suppose that we do make a Judgment of the thing that is we are perswaded in our Minds concerning the goodness or badness of this or the other Action And that which we are to inquire into is how far that Judgment binds us to Act according to it Now if our Conscience be a Right Conscience that is if we have truly informed our Judgment according to the Rule of Gods Law It is beyond all Question and acknowledged by all the World that we are in that Case perpetually bound to Act according to our Judgment It is for ever our Duty so to do and there can no blame no guilt fall upon us for so doing let the Consequence of our Acting or not Acting be what it will So that as to a Right Conscience or a well informed Judgment there is no dispute among any sort of Men. But the great thing to be inquired into is what Obligation a Man is under to Act according to his Judgment supposing it be false supposing he hath not rightly informed his Conscience but hath taken up false measures of what God hath Commanded or Forbidden Now for the Resolution of this I lay down these Three Propositions which I think will take in all that is needful for the giving Satisfaction to every one concerning this point First Where a Man is mistaken in his Judgment even in that Case it is always a Sin to Act against it Be our Conscience never so ill instructed as to what is Good or Evil though we should take that for a Duty which is really a Sin and on the contrary that for a Sin which is really a Duty Yet so long as we are thus persuaded it will be highly Criminal in us to Act in contradiction to this persuasion and the reason of this is evident because by so doing we wilfully Act against the best light which at present we have for the direction of our Actions and consequently our Will is as faulty and as wicked in consenting to such Actions as if we had had truer Notions of things We are to remember that the Rule of our Duty whatever it be in it self cannot touch or affect our Actions but by the Mediation of our Conscience that is no farther than as it is apprehended by us or as we do understand and remember it So that when all is done the immediate Guide of our Actions can be nothing but our Conscience our Judgment and Perswasion concerning the Goodness or Badness or Indifferency of things It is true in all those Instances where we are mistaken our Conscience proves but a very bad and unsafe Guide because it hath it self lost its way in not following its Rule as it should have done But however our Guide still it is and we have no other guide of our Actions but that And if we may lawfully refuse to be guided by it in one Instance we may with as much reason reject its Guidance in all What is the Notion that any of us hath of a Wilful Sin or a Sin against Knowledg but this That we have done otherwise than we were convinced to be our Duty at the same time that we did so And what other measures have we of any Mans Sincerity or Hypocrisie But only this that he Acts according to the best of his Judgment or that he doth not Act according to what he pretends to Believe We do not indeed say that every one is a good Man that Acts according to his Judgment or that he is to be commended for all Actions that are done in pursuance of his Perswasion No we measure Vertue and Vice by the Rule according to which a Man ought to Act as well as by the Mans intention in Acting But however we all agree that that Man is a Knave that in any instance Acts contrary to that which he took to be his duty And in passing this Sentence we have no regard to this whether the Man was Right or mistaken in his Judgment for be his Judgment Right or Wrong True or False it is all one as to his Honesty in Acting or not Acting according to it He that hath a false perswasion of things so long as that perswasion continues is often as well satisfied that he is in the Right as if his Perswasion was true That is he is oftentimes as Confident when he is in an Error as when he is in the Right And therefore we cannot but conclude that he who being under a mistake will be tempted to Act contrary to his Judgment would certainly upon the same Temptation Act contrary to it was his Judgment never so well informed And therefore his Will being as bad in the one Case as in the other he is equally a Sinner as to the Wilfulness of the Crime tho indeed in other respects there will be a great difference in the Cases This I believe is the Sense of all Men in this matter If a Man for instance should of a Jew become a Christian while yet in his Heart he believeth that the Messiah is not yet come and that our Lord Jesus was an Impostor Or if a Papist should to serve some private ends Renounce the Communion of the Roman Church and joyn with ours while yet he is perswaded that the Roman Church is the only Catholick Church and that our Reformed Churches are Heretical or Schismatical Though now there is none of us will deny that the Men in both these Cases have made a good change as having changed a false Religion for a true one yet for all that I dare say we should all agree they were both of them great Villains and Hypocrites for making that change because they made it not upon Honest Principles and in pursuance of their Judgment but in direct Contradiction to both Nay I dare say we should all of us think better of an ignorant well meaning Protestant that being seduced by the perswasions and Artifices of a cunning Popish Factor did really out of Conscience abandon our Communion and go over to the Romanists as thinking theirs to be the safest I say we should all of us entertain a more favourable Opinion of such a Man in such a Case Though really here the change is made from a true Keligion to a false one than we should of either of the other Men I have before named All this put together is abundantly sufficient to shew that no Man can in any Case Act against his Judgment or Perswasion but he is Guilty of Sin in so doing But then our Second Proposition is this The mistake of a Mans Judgment may be of such a Nature that as it will be a Sin to Act against his Judgment so it will likewise be a Sin to Act according to it For what Authority soever a Mans Conscience has over him it can never bear him out if he do an
be his Duty And for the matters in question most earnestly imploring the Assistance of Gods Spirit to guide and direct him Well but supposing a Man has endeavoured to inform his Judgment as well as he can and hath used all those Prudent means that were in his Power to satisfie himself of the Lawfulness of our Communion But yet after all he is of the same perswasion that he was viz. That he cannot joyn in our Worship without Sin what will we say to such a Man as this Will we still say that this Man must either Conform though against his Conscience or he is a Schismatick before God This is the great difficulty and I have two things to say to it In the first place we do heartily wish that this was the Case of all or of the most of our Dissenters viz. that they had done what they can to satisfie themselves about our Communion For if it was I do verily perswade my self that there would presently be an end of all those much to be lamented Schisms and Divisions which do now give so much Scandal to all good Men and threaten the Ruin of our Reformed Religion And this poor Church of England which hath so long Laboured and Groaned under the furious Attacques that have been made upon her by Enemies without and Enemies within her own Bowels would in a little time be perfectly set free from all apprehension of Danger at the least from the one sort of her Adversaries If all our Brethren of the Separation would most seriously follow after the things that make for Peace and walk by the same Rule as far as they were able and in things where they were otherwise minded would Religiously apply themselves to God for direction and to the use of Prudent means for Satisfaction I doubt not but the Face of things would presently be changed among us and we should near no more of any Division or Schism in our Nation that was either dangerous to the Church or to the Salvation of the Men that were concerned in it But alas we fear we have too great reason to say that the generality of our Dissenting Brethren even those of them that Plead Conscience for their Separation have not done their Duty in this matter have not heartily endeavoured to satisfie their Minds about the Lawfulness of Conformity in those Points which they stick at If they had one would think that after all their endeavours they should before they pronounced Conformity to be unlawful be able to produce some one plain Text of Scripture for the proving it so either in the whole or in any part of it but this they are not able to do They do indeed produce some Texts of Scripture which they think do make for them But really they are such that if they had not supinely taken up their meaning upon trust but would have been at the pains of carefully examining them and using such helps as they have every where at hand for the understanding them It would have been somewhat difficult for them to have expounded those Texts in such a sense as would infer the unlawfulness of our Communion But further I say it is not probable that the generality of our Dissenters who condemn our Communion as unlawful have ever anxiously applied themselves to the considering the Point or gaining Satisfaction about it because they do not seem to have much consulted their own Teachers in this affair and much less those of our way If they had they would have been disposed to think better of our Communion than they do For not to mention what the Churchmen do teach press in this matter the most Eminent of their own Ministers are ready thus far to give their Testimony to our Communion That there is nothing required in it but what a Lay-Person may Honestly and Lawfully comply with though there may be some things incovenient and which they wish were amended Nay they themselves are ready upon occasion to afford us their Company in all the instances of Lay-Communion But I desire not to enlarge upon this Argument because it is an Invidious one All that I say is that we wish it was not too apparent by many Evidences that most of those who separate from us are so far from having done all they can to bring themselves to a complyance with our Church Constitutions that they have done little or nothing at all towards it But have taken up their Opinions hand over head without much thinking or enquiring and having once taken up an Opinion they adhere to it without scarce so much as once thinking that it is possible for them to be in the wrong If you speak of a Man that may with reason be said to have done his endeavour to satisfie himself about the Points of his Duty in this matter Give us such a one as hath no end no interest to serve by his Religion but only to Please God and to go to Heaven and who in the choice of the way that leads thither hath the Indifference of a Traveller to whom it is all one whether his way light on the right Hand or on the left being only concerned that it be the way which leads to his Journeys end Give us a Man that concerns himself as little as you please in the Speculative Disputes and Controversies of Religion But yet is wonderfully Solicitous about the Practice of his Duty and therefore will refuse no pains or trouble that may give him a right understanding of that Give us a Man that in the midst of the great Heats and Divisions and different Communions of the Church is yet modest and humble and docible That believes he may be mistaken and that his private Friends may be mistaken too and hath such an Esteem and Reverence for the Wisdom of his Governours in Church or State as to admit that it is probable they may see farther into matters of State and Religion than he doth And that therefore every Tenent and Opinion that was inbibed in his Education that was infused by private Men of his acquaintance or that was espoused upon a very few thoughts and little Consideration ought not to be so stifly maintained as to control or to be set in Opposition to the Publick Establishments of Authority Lastly give us a Man that where the Publick Laws do run counter to his private Sentiments and he is at a loss to reconcile his Duty to Men with his Duty to God Yet doth not presently upon this set up a Flag of Defiance to Authority but rather applies himself with all the Indifference and Honesty he can to get a true Information of these matters And to that end he Prays to God continually for his assistance he calls in the best helps and consults the best guides he can his Ears are open to what both sides can say for themselves and he is as willing to read a Book which is writ against his Opinion as one that defends
Table because he is indeed in such a state and disposition of mind as renders him habitually qualified for the performance of that Duty But this as I said is not the Question before us we here suppose the Man either through want of Means of Instruction or through strong Prejudices from Education or the like to be incapable at present of this Satisfaction and to be in great perplexity on both sides and that which we are to enquire into is to which side of the doubtful Case he must determine himself Shall he receive the Sacrament doubting as he doth or shall he forbear it doubting as he doth Now I say a man hath no other way of coming to a Resolution of this Question but by applying the Rules I before laid down to his present Case which may be done in this manner Since the Man we speak of doubteth that he sins whether he come to the Sacrament or forbear the First thing to be considered is on which side he doubts least or which side appears to him most likely and probable to be free from the danger of sinning For if all other things in the Case be equal the Ballance is to be turned on that side according to our first Proposition Now if our present Question be put upon this Issue I am confident the Man whose Case I am representing will think it more reasonable to repair to the Sacrament even in that evil posture he takes himself to be than customarily to abstain from it Because by thus doing he doth certainly follow the more probable and the less doubtful or dangerous side of the Question For it is evident he cannot pretend to be half so certain of this Particular viz. That he is unprepared for the Sacrament which is the reason of his abstaining as he is certain in the General that it is his Duty to frequent it If indeed the Man was a person of ill Life and Manners Or if he had been lately guilty of any Notorious Wilful Sin and came to the Lords Table with that sin upon his Conscience unrepented of Then I will grant he had some reason to believe that he was as much in danger of sinning by receiving unworthily as by withdrawing himself from Gods Ordinance But the Case here is not so The Man is really an honest well-meaning Christian nor hath he done any thing of late which can give him any suspicion of his having forfeited that Title Only through his Mistake about the Notion of preparation for the Sacrament he apprehends he is not qualified as he ought to be though yet if most others were to be Judges of his Condition they would say he was Why certainly in this Case it must be evident to the Man that he runs a greater danger of transgressing the Law of God by absenting himself from the Communion especially if he do it customarily than if he should come to it with all his Fears and Doubts about him For as I said his Fears and Doubts of his own unworthiness cannot possibly be so well grounded as his Fears and Doubts that he sins against God by habitually denying his attendance on that great Christian Service For those are founded on the express Laws of the Gospel The others are founded onely on uncertain conjectural Surmises about his own condition That is to say he is certain that he is bound to take frequent opportunities of paying his homage to Jesus Christ in the Sacrament but he cannot pretend to have such assurance in his Case that he is unqualified for paying that homage But Secondly Let us suppose the Doubt is equal on both sides That is to say that the Man hath as much reason to believe that he is an unworthy Receiver if he receives at all as he hath reason to believe that it is a Sin in him if he do not receive Which yet can hardly be supposed in our Case but let us suppose it nay if you please let us suppose the Man doth certainly sin whether he recives or forbears Here then this comes to be considered which of these two Sins is the least To Receive unworthily yet out of a Sense of Duty or not to receive at all For on which side soever this last sin happens to be to that side the Man is to determine himself according to our second Rule It being eternally reasonable That of two Evils we should chuse the least when we cannot avoid both Now putting the Case before us upon this Issue there needs no more to be done for the resolving it than only to ask this general Question Which is the greater sin of these two for a Man to omit a known Duty and so to break a known Law of God for Conscience sake Or to yield Obedience to that Law for Conscience sake when yet it so happens that a Man cannot do that without breaking another Law of God in the manner of his Performance of that Duty For my part I should think that the Man who doth this last though he cannot be said to be Innocent yet is he guilty in a far less degree than the Man that practiseth the former and a great deal more is to be said in his justification Let us suppose two Men both of them conscious to themselves that as things stand with them they are not in a fit condition so much as to say their Prayers or to perform any other act of Religious Worship as they ought to do now one of these Men doth upon this account forbear all Prayers both Publick and Private neither using his Closet nor frequenting the Church The other hath such a Sense of what both Natural Religion and Christianity do oblige him to in this matter that he dares not forbear his usual Offices either in Publick or Private though yet he believes he sinfully performs them If the Question now be put which of these two is the better Man or the least Offender I dare say that all men will give their Judgment in favour of the latter though yet no Wise man will think that this Person is to be excused for living at such a rate that he cannot say his Prayers without Sin This Judgment I say men would pass in this Case and there is a great deal of Reason for it For certainly no indisposition that a man hath contracted of what nature soever will take off from his Obligation to obey the Laws of God If a man cannot do his Duty so well as he ought he must at least do it as well as he can And therefore let his Circumstances be what they will he must needs be less Criminal in performing a known Duty in the best manner that his Condition will allow him though with many and deserved Reflections upon his own Vnworthiness than in wholly omitting or disusing that Duty Because a neglect in the manner of performing a Duty is a less fault than to neglect the Substance of it Let this now that I have said be applyed to our
are not discovered by our Governours either in Church or State No nor by as Learned and Religious Divines of all Perswasions as any in the World The most Divines by far the most and those as Pious and as Able as any are clearly of Opinion that there is nothing Vnlawful in our Worship but that on the contrary all things therein prescribed are at least Innocent and free from sin if not Pure and Apostolical So that if it should at last prove that they are all mistaken Yet the Law of God which forbids these things being so very obscure and the Sense of it so hardly to be found out it is a great Presumption that a man may very innocently and inculpably be Ignorant of it And if so it will be a very little or no sin at all in him to act against it Because if it was not his Duty to know this Law it cannot be his Sin that his Practice is not according to it And if it was his Duty to know it yet it being so obscurely delivered and only to be gathered by such remote Consequences it can at most be but a Sin of Ignorance in an ordinary Person where so many of the best Guides are mistaken if he should transgress it And then farther This must likewise be considered That if Conformity to our Liturgy and Worship should prove a sin in any Instance Yet the Evil Consequences of it extend no farther than the Mans Person that is guilty of it There is no damage ariseth either to the Christian Religion or to the Publick Interest of the Kingdom by any mans being a Conformist But on the contrary as things stand with us Vnity and Conformity to the Established way seem to bring a great advantage to both as I hinted before and to be a probable means to secure us from many Dangers with which our Reformed Religion and the Peace of the Kingdom is threatned Well but now on the other hand Let us suppose the contrary side of the Question to be true viz. That our Governours in this matter are in the Right and we are in the Wrong That there is nothing required of us in the Church of England as a Term of Communion but what is very Innocent and Lawful however it be our misfortune to Doubt that there is and in a zealous Indulgence to these Doubts we take the liberty to live in open disobedience to our Lawful Governous and to break the Unity of the Church into which we were Baptized I say admitting the thing to be thus what kind of Sin shall we be guilty of then Why certainly we are guilty of no less a Sin than causlesly dividing the Body of Christ against which we are so severely cautioned in the New Testament We are guilty of the Breach of as plain Laws as any are in the Bible viz. Of all those that oblige us to keep the Vnity of the Spirit in the Bond of Peace that Command us to Obey those that are over us in the Lord to be subject to the Higher Powers to submit to every Ordinance of man for the Lords sake to be subject not only for Wrath. but for Conscience sake I say these plain Laws we disobey for Conscience sake and we disobey them too in such Instances where we have the whole Catholick Church of old and far the greatest and the best part of the present Church of a different Perswasion from us Well but as if this was not enough What are the Consequences of this our Sin For by the Consequences of a sin the greatness of it is always to be estimated I speak as to the Material part of it with which we are here concerned Why they are most Terrible and Dreadful both with respect to our selves and others By this unnatual Separation we do for any thing we know put our selves out of the Communion of the Catholick Church and consequently out of the enjoyment of the ordinary means of Salvation We maintain and keep up Divisions and Disorders in the Church and lend a helping hand to all those Animosities and Hatreds all that bitter Contention and Strife and Uncharitableness which hath long torn the very Bowels of Christs Church and given occasion to that Deluge of Atheism and Profaneness and Impiety which hath over-spread the Face of it We put Affronts upon our Lawful Governours who should be in the place of God to us We give Scandal to all our Brethren that make a Conscience of living Peaceably and Piously And lastly as we offer a very fair Handle and Pretence to all Discontented and Factious men to Practice against the Best of Governments So we take the most effectual course to Ruine the Best Constituted Church in the World and with it the Reformed Religion in this Kingdom This now being the Nature and these being the Consequences of our Separation from the Established Church among us I leave it to any indifferent man to Determine whether any Doubt about the Lawfulness of our Communion though that Doubt be backed with greater Probabilities than do appear on the other side nay if you will with all the Probabilities that can consist with the nature of a Doubt can have weight enough to Ballance against such a Sin and such Consequences as Separation in our Case doth involve a man in I think there is no unconcerned Person but will pronounce that supposing where there are Doubts on both sides a man is to chuse that side on which there is the least appearance of Sin he is in this Case certainly bound to chuse Communion with the Established Church rather than Separation from it And that is all I Contend for But now after all this is said it must be acknowledged that if there be any man who hath other apprehensions of these matters and that after a Consideration of all things that are to be said for or against Conformity it doth appear to him upon the whole matter both more probable that our Communion is sinful than that it is a Duty and withal that to Communicate with us will involve him in a greater sin and in worse Consequences than to continue in Separation I say if any man have so unfortunate an understanding as to make such an estimate of things we must acknowledge that according to all the Rules of a Doubting Conscience such a man is rather to continue a Nonconformist than to obey the Laws of the King and the Church But then let him look to it for his acting in this Case according to the best Rules of a Doubting Conscience will not as I said before at all acquit him either of the Guilt or Consequences of Criminal Schism and Disobedience Supposing that indeed he is all along under a mistake as we say he certainly is and that there is nothing required in our Communion that he might not honestly and lawfully comply with as there certainly is not Unless in the mean time the man fell into these mistakes without any fault
Uncleanness To be so concerned about little things whilst we make no Conscience of the greater is the most evident sign that can be given of a false Christian And hath it not often hapned in the World that such a mighty Scrupulosity about our Duty hath proved a very successful way of growing great or raising an Estate by giving Men so fair an opportunity of imposing upon the credulous and unwary So that I have known it advised as an useful Caution to those who would live in the World always to stand upon your Guard and look to your Pockets when you deal with those who pretend to greater Tenderness and Exactness than other undoubtedly sober and honest Christians generally do 3. Where Persons are truly honest and mean well there is nothing more troublesome and vexatious than such unreasonable Scruples about things lawful This must needs be an intolerable disturbance to a man's Mind and breed great Anxiety and Inquietude when Persons are continually shivering and trembling lest by every thing they do they incur the Divine Displeasure and it certainly disables a man from performing his necessary Duty He is likely to make but a slow Progress in his Journey who instead of going on cheerfully in his way is frequently at a stand doubting which foot he should set forward or what particular Path he should choose This robs men in a great measure of that Peace and Satisfaction which they might otherwise find in Religion whilst they are daily perplexing themselves with untying Knots which themselves only have fastned Scruples about things indifferent when once we attend to and entertain them like the Plague of Flies amongst the Egyptians will be constantly buzzing in our Ears and tormenting us with their Impertinency till at length we come to distrust every thing and there is nothing that belongs to ordinary Civility no recreation we can use no cloaths we can wear no discourse we can hold with others no conversation we can maintain or business which we transact in the World but we shall raise some trifling Objections or Scruples about it which will make our Condition continually uneasie and restless For 4. These Scruples are infinite and endless for being grounded upon some very little and inconsiderable Reason there is hardly any thing to be done but some small Exceptions may be started against it which may soon puzzle and confound the more ignorant sort of Christians Thus he that scruples a Minister's officiating in a white Garment may easily be brought to doubt of the fitness of his doing it in Black and then he proceeds against any solemn distinct Habit and at last against the Office of Ministers it self and tells you all Gods People are holy and that all Christians are a Royal Priesthood and we have no need of Teachers for we are all taught of God From scrupling the Sign of the Cross after Baptism Men have soon come to question Infant Baptism it self they have at first perchance disliked only some significant Ceremonies in God's Worship of Humane Appointment but thence they have gone on to deny all outward bodily Reverence and thought it not expedient to pull off their Hats in Churches then not to do it before Magistrates at last not at all and thus by giving place to such little Scruples they become afraid of speaking looking or doing any thing like other Men. This is notorious amongst us Those who have taken Offence at some things in our Church and have thereupon separated from us and associted themselves with a purer Congregation have soon disliked something amongst them also and then they would reform themselves farther and after that refine themselves more still till at last they have sunk down either into Quakerism Popery or Atheism This doth not only now and then happen in the World but is the probable effect of embracing and cherishing such Scruples that men go on scrupling one thing after another till at length they doubt of every thing 5. Lastly This needless scrupling of lawful things hath done unspeakable mischief to the Church of Christ especially to the Reformed Church of England a Church reformed according to the most Primitive and Apostolical Pattern by the best and wisest Rules in which even by the Confession of the soberest and most considerable of our Dissenters nothing is required as a condition of Communion that is sinful yet how is she rent and torn mangled and divided how hath she been assaulted undermined and in danger to be the second time overthrown upon the Account only of Habits and Gestures and particular Forms Rites and Modes of Discipline and Worship with which some Men are not well satisfied or pleased which they judge might be better done and ordered another way or which they rather would have left at liberty that every man may do therein according to his own Discretion or Opinion In the great and necessary Truths of Religion we all profess to be agreed We all worship the same God believe in the same Lord and Saviour have the same Baptism the same Faith the same Hope the same common Interest our Sacraments as to the main are rightly administred according to our Saviour's Institution our Churches are acknowledged to be true Churches of Jesus Christ but there are some Constitutions which respect chiefly outward Order and the decent Performance of Divine Worship against which men have received strange Prejudices on the account of them have raised a mighty noise and clamour against the Church and have openly separated from its Communion as if by renouncing of Popery we had only exchanged one idolatrous Service for another About these skirts and Borders the dress and circumstances of Religion hath been all our quarelling and contention and these Differences have proceeded to such an height as to beget immortal Feuds and Animosities to break and crumble us into little Parties and Fractions whereby mutual Edification is hindred our common Religion suffers Reproach the Enemies of it are strengthned and encouraged publick Peace endangered and brotherly Love the Badge of Christ's Disciples quite lost amongst us and the continuance of these miserable Distractions amongst us upon such frivolous Accounts if compared with the Interests of Peace and Charity is a matter of sad consideration to all lively Members of Christ's Body and forebodes great evils impendent over our Church and State I doubt not to say that the Devil hath fought more successfully against Religion under the Mask of a zealous Reformer than under any other disguise whatever The grand Enemy of Mankind hath by various ways and means all along contriv'd and endeavoured to defeat the designs of Heaven for the Good and Happiness of Men and as the Divine Wisdom hath in several Ages of the World manifested it self for the encouraging and promoting of true Righteousness and Holiness so hath the Devil always been at work to oppose what he could find most proper for the hindring the good effect of God's Kindness towards us When the fullness
of Time came by the appearance of the Son of God in the World he was in a great measure dethroned his Kingdom overthrown and the last and most effectual means were used for the recovery of Men out of his Snare and Power When therefore he perceived that by all the grievous Persecutions he raised against the Church it spread only so much the faster that at last the whole Heathen Idolatry fell down before the Cross of Christ when he was shamefully expelled out of his Temples and from his Altars his Oracles silenced and the Religion of Jesus prevailed every where he then betook himself to his old Serpentine Arts of dissimulation Since he could no longer oppose Christ's Kingdom by open War he resolved to turn Christian and to set up for Christ's Deputy and substitute here on Earth to fight against Christians under Christ's Banner and by adulterating and corrupting the Christian Doctrine to spoil it of all its Efficacy to introduce his old Heathen Rites and Idolatrous Ceremonies as unwritten Traditions from Christ himself or his Apostles and so under his Name and pretended Authority to exercise all that cruelty oppression and fraud which is so pleasing to his own infernal Nature hoping to burn destroy root out all true Christians from the face of the Earth under colour of propagating the Catholick Faith and enlarging Christ's Kingdom in the World When Christendom had long groaned under this miserable Tyranny it pleased God in many places of Europe but especially here in England to set on foot a Reformation of Religion which was happily and peaceably accomplished among us by the favour and countenance of publick Authority and the wise Counsel and Advice of our Reverend Bishops and other Ministers To nip this in the Bud the Devil raised that sharp Persecution in Qu. Mary's days in which our first Reformers gloriously sealed what they had done with their Blood but this proving ineffectual that he might the better frustrate the ends of our Reformation himself would turn Reformer too A great Cry was soon raised against our Church as not sufficiently purged from Popery our Bishops our Prayers our Ceremonies were all Antichristian and it was not long before all Ministers Tythes Temples and the Universities too were condemned as such and God knows they had well nigh reformed away all Learning true Religion and Worship of God and under the specious Pretence of paring off all Superfluities had grievously shaken the Foundations of Christianity it self insomuch that it came to pass as some of those who now dissent from us did then complain That Professors of Religion did openly oppose and deride almost all that Service of God out of Conscience which other Men used to do out of Prophaneness And what infinite mischief this rash and intemperate Zeal for reforming Abuses and Corruptions hath done to our Church and Nation if the Experience of this last Age will not sufficiently convince men it is not to be hoped that any Discourse should We little consider whose Interest we thus serve and promote we do his work who is most delighted with Strife and Confusion and every one can tell who that is and where he reigns To be sure by these uncharitable Separations we highly gratifie the common Enemy whose great Design and Policy it hath all along been by the Follies and invincible Scruples of Protestant Dissenters to weaken and by degrees pull down the Church of England and then we all become an easie Prey to Rome If any now tell me that to prevent this great Mischief and Danger that ariseth from our Divisions it is not so necessary that the People should lay down their Scruples which they cannot well do since no one can at any time think or believe as he will as it is that the Impositions themselves the Matters scrupled at should be removed and taken away and then Peace and Unity may be better secured To this I only answer these two things 1. I now consider things as they at present stand amongst us We have a Church setled and established by Law in which nothing that is sinful is enjoyned What the Duty of our Governours and Superiours is how far they may or ought to condescend to the Weakness or Scruples of others I shall not take upon me to determine that is another Question which belongs not to us But I consider now only what private Members of such a Church are to do and then I say scrupling the Use of some things prescribed by the Church will not justifie our leaving it nay as I shall shew afterwards it is our best and safest course to submit and comply with such Orders notwithstanding our Scruples But I add 2. If this were a sufficient Reason why the Constitution of any Church should be altered because some things are scrupled in it there never could be a setled Church as long as the World stands for since there will be always a difference in Mens Understandings and Tempers some weak and injudicious others peevish and proud there will consequently be many that shall scruple and be offended at the best and most innocnt Constitutions And if the Ceremonies now in use amongst us had not been retained at our first Reformation those very Persons who are now so much dissatisfied with the Imposition of them would perhaps have been the first that should have then complained of the want of them Of which we have this notorious and undeniable Evidence in the late times when our Church was laid in the Dust when none of those Ceremonies or Forms which are now objected against were imposed or commonly used yet even then were men gathering Congregations out of Congregations purifying and reforming still further Scruples encreased Sects and Divisions upon them multiplied and never such Distractions and Confusions in Religion as in those days and without the gift of Prophecy one may foretell that if what is principally found fault with in our Church was now abolished yet those that are given to Scruples would at least in time find cavelling Objections against any Constitution that can be made They are like Men given to sue and go to Law They never want some Pretence to disturb themselves and their Neighbours Men may talk of reconciling our Differences and making up our Breaches to their Lives end and propound their several Projects and frame their Models and conceive fine designs of Union and Accommodation yet none of these will have any effect or do any good till Men learn Humility and Modesty and be contented to be governed by others in things indifferent till Self-conceit and Pride be in some measure rooted out and when this is effectually done there will then be found but little need of any Alteration in the present Constitution The foundation of our Peace and Agreement must be laid in the reforming our selves and our own Tempers The way to unite us lieth not so much in amending the present Establishment Government Liturgy endeavouring to add to it
which the Power of Religion doth consist is the best way to cure our Scrupulousness about little things This was the Apostle's Advice to the Romans cap. 14. amongst whom eating or not eating some Meats observing or not observing some days had occasioned as much Trouble and Scruple as Forms of Prayer and Ceremonies do now amongst us ver 17. The Kingdom of God is not Meat or Drink but Righteousness Peace and Joy in the Holy Ghost What needs all this Stir and Bustle This censuring disputing and dividing about Standing or Kneeling these are not the great matters of our Faith they are not worth so much Noise and Contention The great stress and weight in our Religion is laid upon the Duties of a righteous and holy Life and a peaceable Spirit and Conversation and then he adds ver 18. For he that in these things serveth Christ is acceptable to God and approved of Men. Thus when you betake your selves to your Prayers let it be your greatest care to fix in your Minds a due sense of God's Infinite Majesty of your own Vileness and Unworthiness of your manifold Wants and Necessities and the greatness and goodness of the things you petition for and his readiness to grant them upon your humble Request and the more you do this the less sollicitous you will be about the form or words of your Prayers He that minds those things most on which the efficacy of his Prayers for Christ's sake doth depend will not stand in need of nor require new Phrases every time to stir his Attention or to raise his Affection Thus let Men be very diligent and conscientious in preparing themselves for the Holy Communion let them come thereunto with lively Apprehensions of Christ's Love in dying for us with hearty Resolutions of Amendment and true Charity towards all Men the more concerned they are about these necessary things the less afraid will they be of offending God by kneeling at the Administration or coming up to receive it in one part of the Church rather than another for they will find that they are quite other things in which true Religion consists in a new Nature in a divine temper of Mind in the constant Practise of Holiness Righteousness and Charity which make a Man really better and more like unto God He that places any Religion in not putting off his Hat or sitting at the Sacrament or not standing up at the Creed or Gospel as I before shew'd you hath no worthy Thoughts of God so neither hath he any right Notion of Christianity which consists only in unfeigned Piety towards God and sincere Love to our Brother not in any external Rites or Observances which are in their own Nature variable and mutable and are different in several Churches 3. It would greatly contribute to the removing these Scruples which hinder the blessed Union of Christians amongst us if men were but really willing to receive satisfaction This alone would go half way towards conquering them But when they are grown fond of and nourish their Doubts and Prejudices and converse only with those Men read only those Books and hear those Discourses which are made of their side which serve to heighten and strengthen their Jealousies and Suspicions when they avoid the means of Conviction as dangerous Snares and Temptations and look upon this tenderness or aptness to be offended as a sign of Grace and extraordinary Conscientiousness there can be but little hopes of recovering such Persons to a right apprehension of things Whereas would they come once to distrust their own Judgments to suppose that they may perhaps be all this while mistaken would they calmly and patiently hear faithfully and impartially consider what is said or wrote against them as eagerly desire and seek for satisfaction as Men do for cure of any Disease they are subject unto would they I say thus diligently use all fit means and helps for the removal of their Scruples before they troubled the Church of Christ with them it would not prove so very difficult a Task to convince and settle such teachable Minds If therefore any Man be possessed with Doubts or Scruples against any thing practised or required in our Church let him first read some of those excellent Books that are written with all the fairness and evidence imaginable on purpose to explain and justifie those things that are most usually excepted against let him consult with some of our Church before he leaves it Let him honestly repair to the Minister of his Parish or some other whom he hath in greatter estimation and ingenuously open his Mind to him declaring what it is he most stumbles at and hear what can be offered for the Resolution of his Doubts If consulting with one Person will not do it let him advise with others and try this often before he condemns us and divides from us Would Men do this seriously with earnest desire of instruction without doubt we should have far fewer Separatists and they who after this did still dissent from us would be far more excusable in it than otherwise they are and this is no other than what men ordinarily do in their temporal Affairs When they have any fear or suspition about their worldly concerns they presently repair to those who are best skill'd and most able to resolve them and in their judgment and determination they commonly acquiesce and satisfie themselves Hath any man a scruple about his Estate whether it be firmly setled or he hath a true legal Title to it The way he takes for satisfaction is to advise with Lawyers the most eminent for Knowledge and Honesty in their Profession If they agree in the same Opinion this is the greatest assurance he can have that it is right and safe Thus is it with one that doubts whether such a custom or practise be for his Health the opinion of known and experienced Physicians is the only proper means to determine him in such a Case The reason is the same here When any private Christian is troubled and perplexed with fears and scruples that concern his Duty or the Worship of God he ought in the first place to have recourse to the Publick Guides and Ministers of Religion who are appointed by God and are best fitted to direct and conduct him I say to come to them not only to dispute and argue with them and pertly to oppose them but with all modesty to propound their doubts meekly to hearken to and receive Instruction humbly begging of God to open their Understandings that they may see and embrace the truth taking great care that no evil affection love of a Party or carnal interest influence or byass their Judgments We do not by this desire men to pin their faith upon the Priests Sleeve or to put out their own Eyes that they might be better guided and managed by them but only diligently to attend to their Reasons and Arguments and to give some due regard and deference to their
do any thing in God's Worship but what is so determined it follows that God cannot be worshipped at all unless we could worship him in no Time Place Habit or Gesture nor indeed can I learn how a Christian can with a good Conscience perform any part of God's Worship if this Principle be admitted for true that whatsoever is not commanded is forbid since the external Circumstances of religious Actions without which they cannot be performed are not prescribed or determined in Scripture and so he must commit a Sin every time he prays or receives the Holy Sacrament Besides this Reason would oblige us to separate from all the Churches that ever were or are in the World there being no constituted Church in which there are not some Orders and Injunctions for the regulating the publick Worship of God no where commanded in Scripture We could never upon this Principle have held Communion with the Primitive Churches which undoubtedly had their instituted significant Ceremonies nor is there any Church at this day that hath not by its own Authority determined some of the Circumstances of Divine Service for the more decent and orderly Performance thereof Nay those very Persons that make this Exception do themselves practise many things in the Worship of God without the least shadow of a Divine Command to which they oblige their Hearers and Communicants for conceived Prayers sitting at the Eucharist sprinkling the Infant at Baptism the Minister's officiating in a black Cloak or Coat are full out as unscriptural humane uncommanded as any Gesture Habit or Form used in our Church 2. That is said to be unlawful which hath been abused to sinful Purposes to Idolatry or Superstition so that nothing ought to be retained in our Worship tho it be not forbid by God which was used in times of Popery Hence the ordinary Objection against our Parish Churches is that they are not sufficiently purged from Popery that our first Reformers were indeed excellent and worthy Persons for the Times they lived in that what they did was very commendable and a good Beginning but they were forced to comply with the necessities of the Age which would not bear a compleat Reformation They left a great deal of Popish Trash in the Church hoping by degrees to reconcile the Papists to it or at least that they might not make the Breach too wide and too much prejudice or estrange them from it But we now live under better means have greater Light and Knowledge and so a further and more perfect Amendment is now necessary Thus the Order of Bishops is decried as Popish and Antichristian our Liturgy as taken out of the Mass Book and our Ceremonies as Relicks of Idolatry But the truth of the case is this We must consider that those of the Church of Rome do hold and maintain all the Essentials of Christianity but then by degrees as they found Opportunity they have added a number of impious and pernicious Doctrines to the Christian Faith the Belief and Profession of which they equally require of all that are in their Communion Besides this they have introduced several idolatrous and superstitious Rites and Practises into the Service of their Church never heard of for the first four hundred Years by which they have miserably defaced and corrupted the Worship of God and made it necessary for all those that love their own Salvation to separate from them Now our first Reformers here in England did not go about to invent a new Species of Government to devise new Rites and Ceremonies and a new form of Worship such as should be least excepted against and then obtrude it upon this Nation as was done at Geneva and some other places but they wisely considered that if they did but reject what the Romanists had added to the Faith and Worship of Christians lay aside their novel Inventions Usurpations and unwritten Traditions there would remain the pure simple Primitive Christianity such as it was before the Roman Church was thus degenerated nor have we any thing of Popery left amongst us but what the Papists had left amongst them of Primitive Religion and Worship As we must not receive the evil for the sake of the good so neither must we reject the good for the sake of the evil In our Church we pray neither to Saints nor Angels nor the Virgin Mary our Liturgy is in a known Tongue we deny the Laity no part of the Sacrament nor the reading of the Scriptures we offer no Mass Sacrifice nor Worship Images or the consecrated Bread We have not one Doctrine or Ceremony in use amongst us that is purely Popish But we must be obliged to part with the most sacred venerable and usefullest things in our Religion if this be a sufficient reason of our forbearing any thing because the Papists abuse it This therefore I conclude to be the best and plainest rule for the governing of our Consciences not wilfully to omit any thing that God hath commanded to avoid to the utmost of our Power what God hath forbid and what ever else we have no particular Divine Law about to guide our selves by the general Rules of Scripture the commands of our Superiours and by the measures of Prudence Peace and Charity This one rule and it cannot but seem a very reasonable one would soon put an end to our squabbles and janglings about Forms and Ceremonies and other indifferent things 5. In order to the bringing men to a complyance with the Laws of our Church we must desire them to consider that there never was nor ever will be any publick Constitution that will be every way unexceptionable The best policy whether Civil or Ecclesiastical that can be established will have some flaws and defects which must be borne and tolerated Some Inconveniences will in process of time arise that never could be foreseen or provided against and to make alteration upon every emergent difficulty may be often of worse consequence than the evil we pretend to cure by it Let the Rules and Modes of Government Discipline publick Worship be most exact and blameless yet there will be faults in Governours and Ministers as long as they are but men We must not expect in this World a Church without Spot or Wrinkle that consists only of Saints in which nothing can be found amiss especially by those who lye at the catch and wait for an advantage against it If men will scruple and reform as long as any thing remaineth which they can object against they must e'en come at last as a Reverend Person of our Church hath observed to the state of that miserable Man who left all humane Society that he might not be defiled with other Mens Sins and at last cut out the Contents of Chapters and Titles of Books out of the Bible because they were humane Inventions added to the pure Word of God Men must be willing if ever they would promote Peace and Unity to put candid Constructions and
one in this Question a lawful command of our Superiours for fear of some evil that may by chance happen to some others through their own fault and we prove it by this reason which our Dissenting Brethren must own for true and good because every one is bound to have a greater care of his own than others Salvation and consequently rather to avoid sin in himself than to prevent it in his Brethren If it be here asked as it is by some whether any human Authority can make that action cease to be Scandalous which if done without any such Command had been criminal upon the account of the Scandal that followed it I Answer that no Authority whether divine or human can secure that others shall not be Offended by what I do out of obedience to their Commands but then it doth free me from all guilt and blame by making that to become my duty to do which if I had done needlesly without any great reason and my Brother had been hurt and his Conscience wounded by it might have been justly charged with uncharitableness greater or less according as the Scandal was more or less probable to follow This must be granted that the Laws of God or Man otherwise obligatory do not lose their binding force because of some Scandal that may possibly happen from our Complyance with them or else all Authority is utterly void and insignificant and every Man is at liberty to do all things as himself pleaseth for to borrow the words of the excellent Bishop Sanderson To allow Men under pretence that some offence may be taken thereat to disobey Laws and Constitutions made by those that are in Authority over us is the next way to cut the sinews of all Authority and to bring both Magistrates and Laws into contempt for what Law ever was made or can be made so just and reasonable but some Man or other either did or might take offence thereat Whether such a Constitution or Command of our Superiours be Scandalous or no every one must judge for himself and so according to his own private opinion of the goodness or hurtfulness of what is required he is free to obey it or not which is directly to dissolve all Government and to bring in certain disorder and everlasting confusion every one doing what is good in his own Eyes 3. It is said that Avoiding of Scandal is a main duty of charity May Superiours therefore at their pleasure appoint how far I shall shew my charity towards my Brothers Soul then surely an inferiour Earthly Court may cross the determinations of the High Court of Heaven This Mr. Jeans urgeth also out of Amesius but it is easily replyed That here is no Crossing the determinations of God since it is his express will that in all lawful things we should obey our Governours and he who hath made this our duty will not lay to our charge the mischiefs that may sometimes without our fault through the folly and peevishness of Men follow from it and certainly it is as equal and reasonable that our Superiours should appoint how far I shall exercise my charity towards my Brethren as it is that the mistake and prejudice of any private Christians should set bounds to their Power and Authority Cancel the publick Laws or that every ignorant and froward Brother should determin how far we shall be obedient to those whom God hath set over us either in Church or State But to give a more full Answer to this we must know that tho charity be the great duty especially of the Christian Religion yet duties of justice as they are commonly called are of stricter obligation than duties of charity and we are bound to pay our debts before we give an alms Now obedience to Superiours is a debt we owe to them which they have right to exact of us so that they may accuse us of injury if we perform it not But a great care to hinder sin in others or not to Scandalize them is a duty of charity which indeed we are obliged unto as far as we can but not till after we have given to every one what is his due and right It is therefore no more Lawful for me saith the forenamed most Judicious Bishop Sanderson to disobey the lawful Command of a Superiour to prevent thereby the offence of one or a few Brethren then it is lawful for me to do one man wrong to do another man a courtesie withal or than it is lawful for me to rob the Exchequer to relieve an Hospital According to that known saying of St. Austin Quis est qui dicat ut habeamus quod demus pauperibus faciamus furta divitibus Who is it that saith it is lawful to steal from the rich what we may bestow on the poor or to refuse to pay Taxes on pretence that you know those who have more need of your money To this Mr. Jeans replies Suppose saith he the care of not giving offence be in respect of our Brother but a debt of charity yet in regard of God it is a legal debt since he may and doth challenge it as due and we do him wrong if we disobey him Here I grant indeed that both are required by God at our hands that we should be obedient to our Superiours and that we should be always ready to shew charity to our Brethren but then I say this is not the charity which God requires when I give to those in want what is none of mine own This is not an instance or expression of that love and kindness which by the Law of God we owe to our Brother to do him good by wronging our Superiours God hath obliged Servants to be merciful to the poor to their power as well as to be true and faithful to their Masters but that is no part of the mercy which God requires from them to give away their Masters goods without his leave tho it were to those who stand in great need of relief God hath Commanded all Christians to have a great care of being any occasion of their Brothers sin or fall but then this must necessarily be understood only of things subject to our own ordering and management In all cases wherein we are at our own disposal we are bound charitably to regard our Brother But in instances where our practice is determined by Authority our Superiours only are to consider the danger of Scandal we must consider the duty we owe to them this being a matter wherein we cannot shew our charity without violating the right of our Superiours It remains then in the words of another great Bishop in what case soever we are bound to obey God or Man in that case and in that conjunction of circumstances we have nothing permitted to our choice and consequently there is no place for any act of charity and have no Authority to remit of the right of God or our Superiour and to comply with our Neighbour in such
Questions besides that it cannot serve any purposes of piety if it declines from duty in any instance it is like giving Alms out of the portion of Orphans or building Hospitals with the Money and spoils of Sacrilege 4. It is further said by Mr. Jeans out of Amesius If determination by Superiours is sufficient to take away the sin of Scandal then they do very ill that they do not so far as is possible determine all things indifferent that so no danger may be left of giving Offence by the use of them Then the Church of Rome is to be praised in that she hath determined so many indifferent things Then St. Paul might have spared all his directions about forbearance out of respect to weak Brethren and fully determined the matters in debate and so put an end to all fear of Scandal This truly seemeth a very odd way of arguing and all that I shall say to it is that it supposeth nothing else worthy to be considered in the making of Laws or in the determinations of Superiours about indifferent things but only this one matter of Scandal and the project it self should it take would prove very vain and unsuccessful For tho we truly say that we are bound to comply with the Orders and Ceremonies of the Church of England they being but few and innocent and so giving no real ground of Offence yet we do not say the same upon supposition our Church had determined all circumstances in Gods Worship she possibly could which would perhaps have been a yoke greater than that of the Ceremonial Law to the Jews nor if she had prescribed as many Ceremonies as the Church of Rome hath done which manifestly tend to the disgrace and Scandal of our Christian Religion and as for the course St. Paul took it is plain that some things upon good reasons were determined by the Apostles as that the Gentile Converts should abstain from blood and things strangled and offered to Idols which decree I presume they might not Transgress out of charity to any of their Brethren who might take Offence at such abstinence and other things for great reason were for a time left at liberty which reason was taken from the present circumstances of those the Apostles had to deal withal tho afterwards as I observed before when that reason ceased determinations were made about those things which St. Paul had left at liberty and if St. Paul had determined the dispute about meats and days one way they who had followed so great an Authority whatever had happened had surely been free from the sin of Scandal but still the Scandal had not been prevented but all the contrary part had been in danger to have been utterly estranged from Christianity and that was reason sufficient why St. Paul did not make any determinations in that case For Governours are not only to take care to free those that obey them from the sin of Scandal but also to provide that as little occasion as is possible may be given to any to be Scandalized There are other Objections offered by Mr. Jeans out of Amesius and Rutherford against this Doctrine of our obligation to obedience to Superiours in things lawful notwithstanding the Scandal that may follow but they either may be Answered from what I have already said or else they chiefly concern the case of Governours and are brought to prove that they act uncharitably and give great Offence contrary to St. Pauls rules who take upon them determinately to impose unnecessary rites by which they know many good Men will be Scandalized but this is not my present business to discourse of tho I cannot forbear saying these two things which I think very easie to make out 1. That our Church of England hath taken all reasonable care not to give any just offence to any sort of persons and the offences that have been since taken at some things in our Constitution could not possibly have been foreseen by those who made our first Reformation from Popery and so they could not be any reason against the first establishment Nor 2. Are they now a sufficient reason for the alteration of it unless we can imagine it reasonable to alter publick Laws made with great wisdom and deliberation as often as they are disliked by or prove Offensive to private persons If this be admitted there then can never be any setled Government and order in the Church because there never can be any establishment that will not be lyable to give such Offence They who now take Offence at what the Church of England enjoyns on the same or a like account will take Offence at whatever can be enjoyned and the same pretences of Scandal will be good against any establishment they themselves shall make for tho they will not use these reasons against their own establishment yet in a short time others will take up their weapons to fight against them and what served to destroy the present Church will be as effectual to overthrow that which shall be set up in its room so that whatever alteration is made if this be allowed for a sufficient ground of it viz. to avoid the Offence that some men take at the present constitution yet still we shall be but where we were and new Offences will arise and so there must be continual changing and altering to gratifie the unreasonable humours and fancies of Men and should any one party of Dissenters amongst us get their Form of Government and Worship established by Law I doubt not but they would Preach to us the very same Doctrine we do now to them They would tell us that private persons must bend and conform to the Laws and not the Laws to private persons that it was our own fault that we were Offended that our weakness proceeded from our unwillingness to receive instruction that the weak were to be governed not to prescribe to their Governours that we must not expect that what was with good reason appointed and ordered should be presently abrogated or changed out of complyance with Mens foolish prejudices and mistakes It is sufficiently known how strict and rigorous botht the Presbyterians and Independents are and have been where they have had any advantage and what little consideration or regard they have had of their Dissenting Brethren tho they would have us so tender of them Thus much I think sufficient to shew that the Precept of Obedience to Superiours in things Lawful is more obligatory than the Precept of avoiding Scandal whence it follows that it is our duty to obey in such instances tho Offence may be taken at it because no sin is to be committed for the avoiding Scandal I might from this head further argue that if we must not commit any sin to avoid giving Offence then it is not Lawful to Separate from our Parish-Churches upon that account because all voluntary Separation from a Church in which nothing that is unlawful is required as a condition of
Communion is the sin of Schism and that is a sin of the blackest dye and greatest guilt noted the in Scriptures for an act of carnality a work of the Flesh and of the Devil for the necessity of our coming to Church and Worshipping God in the same publick place with our Neighbours and submitting to the Government Discipline and Customs of that particular Church we live in doth not depend only upon the Statutes of the Realm which enforce it and the Command of the Civil Magistrate who requires it but by the Law of our Religion all needless Separation or Division amongst Christians breaking into little Parties and Factions from whence comes strife envying confusion and every evil work is to be most carefully avoided as the very bane of Christianity the rending of Christs body and as utterly destructive not only of the peace but of the being of a Church So that should all the Laws about Conformity and against Conventicles be rescinded and voided should the Magistrate indulge or connive at the Separate Assemblies yet still this would not make our joyning with them not to be sinful Since to preserve the unity of Christians and one Communion is the necessary duty of every member of the Church and it can never be thought a justifiable thing to cut off our selves from the Communion of the Church or the Body of Christ out of complyance with any erring or ignorant Brethren But the sinfulness of withdrawing from the Communion of our Church either totally or in part hath been so evidently shewn in some late discourses written on that subject that I do despair of convincing those of the danger of it who can withstand the force of all that hath been already offered to them I only conclude thus much that there is far more of the sin of uncharitableness in such Separation and Division than there can be in all the Offence that is imagined to be given by our Conformity From what I have already at large discoursed it plainly follows that they are things meerly indifferent not only in their own nature but also in respect to us in the use of which we are obliged to consider the weakness of our Brethren What is our duty must be done tho Scandal follow it What is evil and sinful ought to be left undone upon the score of a greater obligation than that of Scandal but now in matters wherein our practise is not determined by any Command we ought so to exercise our liberty as if possible to avoid giving any Offence to our Brethren This is an undoubted part of that charity which one Christian ought always to be ready to shew to another by admonition instruction good example and by the forbearance of things Lawful at which he foreseeth his Neighbour out of weakness will be apt to be Scandalized to endeavour to prevent his falling into any sin or mischief and this we teach and press upon our People as much as Dissenters themselves can in obedience to St. Paul's rules about meats and days things neither in themselves good or evil nor determined by any Authority and therefore they were every way a proper instance wherein Christians might exercise their charity and compassion one to the other and in such cases St. Paul declares that he would rather wholly forego his liberty than by these indifferences endanger the Soul of his Brother as in that famous place 1 Cor. 8. 13. If meat make my Brother to offend I will eat no Flesh while the World standeth lest I make my Brother to Offend where by Flesh and meat is to be understood such as had been Offered unto Idols which tho lawful for a Christian to eat at common meals yet the Apostle would wholly abstain from rather than wound the weak Conscience of a Brother If I by the Law of charity as the Reverend Bishop Taylour saith Great exemp p. 420 must rather quit my own goods than suffer my Brother to perish much rather must I quit my priviledg And We should ill die for our Brother who will not lose a meal to prevent his sin or change a dish to save his Soul and if the thing be indifferent to us yet it ought not to be indifferent to us whether our Brother live or die After this manner do we profess our selves ready to do or forbear any thing in our own power to win and gain our Dissenting Brethren to the Church We grant that those who conform are obliged by this Law of charity not needlesly to vex and exasperate our Dissenters nor to do any thing which they are not bound to do that may estrange them more from the Church but to restrain themselves in the use of that liberty God and the Laws have left them for the sake of peace and out of condescension to their Brethren We dare not indeed omit any duty we owe to God or our Superiours either in Church or State nor can we think it fit and reasonable that our Apostolical Government Excellent Liturgy Orderly Worship of God used in our Church should all be presently condemned and laid aside as soon as some Weak men take Offence at them but in all other things subject to our own ordering and disposal we acknowledge our selves bound to please our Brother for his good unto Edification I only add here that this very rule of yielding to our Brother in things indifferent and undetermined ought to have some restrictions and limitations several of which are mentioned by Mr. Jeans whom I have so often named as First That we are not to forbear these indifferent things where there is only a possibility of Scandal but where the Scandal consequent is probable for otherwise we should be at an utter loss and uncertainty in all our actions and never know what to do Secondly Our weak Brethren must have some probable ground for their imagination that what we do is evil and sinful or else we must wear no Ribbands nor put off our Hats but come all to Thou and Thee and for this exception he gives this substantial reason that if we are to abstain from all indifferent things in which another without probable ground imagineth that there is sin the servitude of Christians under the Gospel would be far greater and more intolerable than that of the Jews under the Mosaical administration Thirdly This must be understood of indifferent things that are of no very great importance for if it be a matter of some weight and moment as yielding me some great profit I must only for a while forbear it untill my Brother is better informed Lastly We must not wholly betray our Christian liberty to please peevish and froward people or to humour our Neighbour in an erroneous and superstitious opinion for which he quotes Mr. Calvin who in his Comment upon 1 Cor. 8. 13. tells of some foolish Interpreters that leave to Christians almost no use at all of things indifferent upon pretence to avoid the Offence of Superstitious
we be said to give offence to others in either of these sences by conforming to the Institutions and Rites of the Church of England 1. Not in the first sence for that can onely be in one or both of these two cases either first by doing that which is essentially and in its own nature evil and a sin Or secondly by doing that which is directly a temptation and a snare to induce another to do that which is a sin Now if it can be shewn that complying with the Rites and Service of the Church of England is giving offence in either of these sences then I here profess I will my self immediately turn their Proselyte and renounce Conformity and protest against it for ever 1. It hath scarce ever yet been so much as intimated that the Church of England requires any thing as a condition of Communion with her that is essentially evil None of our adversaries that I know of have yet dared to charge her Doctrine with falshood or her Discipline with any thing that is in it self evil And when any shall adventure to do it I doubt not but he will find enough to enter the lists with him Even our bitterest Enemies of the Romish Communion have dared to charge us no further in either of these but onely that we are defective in both and reject many things which the Church of Christ as they pretend hath believed and practised in the ancient and primitive ages of it They would rather chuse to call us Schismaticks than Hereticks or to prove us Hereticks not because we believe or teach any things for necessary Doctrines which are false but rather because we do not teach or believe all things that are Christian and true Neither do they charge our Liturgy and Service or Form of Worship with any thing that is materially evil no nor redundant but onely deficient in many Usages and Rites which they pretend to be Apostolical And if our own Brethren must be more spightful and bitter against us than our worst Adversaries let them look to it that even they become not their accusers at the great day But yet thanks be to God they have not adventured to do this and will be unsuccessful enough when they do it and therefore themselves free us from giving any offence in our Conformity in this sence of giving offence i. e. doing any thing which is formally a Sin our selves and thereby inducing others into the same evil by joyning with us 2. Neither secondly do I see any one sin that Conformity is directly introductive of or a temptation unto and I will believe it will puzzle the most curious and inquisitive to find out any such I have so much charity for my dear Mother the Church and so much duty I thank God yet left in me as to dare to justifie her from this imputation I am sure she intends no sin in what she doth nor knowns of any evil that her Communion will betray any man into All that she designs in her Doctrine is to teach the truth as it is in Jesus and to keep close to that Symbol of Faith which was once delivered unto the Saints And what she intends and aims at in her Liturgie and Discipline is by the one to keep men from innovating and corrupting that Faith or debauching it in their manners and deteining it in unrighteousness And by the other to direct them to worship God in such a way as is suitable to his own nature and to the Principles of such a holy Religion and thereby conciliate that grace that may enable them to live so as the Worship of such a God and the Belief of such a Religion require and oblige them to do I must confess in one thing the Church of England may be an occasion of a great deal of sin in the world but it is such as will as little advantage our Brethren to have it granted as it will be any disparagement or disadvantage to be caused by it I mean in being an occasion of all that in and guilt that all those bring upon themselves that rail and cry out so much upon it that separate and divide from it and studiously maintain and keep up an unreasonable and downright Schism against it But certainly all men will see that this is an offence onely taken and not given and ought no more to be objected against the Church than Murther and Adultery Theft and Robbery ought to be charged upon the Laws of God that declare the same to be sin Were there no such thing as the Constitution of a Church these men would not be guilty of Schism and unjust Separation from it But so if there were no Law there would be no transgression and Adulterers may as well accuse the Law for their sin in one case as Schismaticks can accuse the Constitution of the Church in the other They are both in this case equally culpable i. e. indeed not at all In a word and to conclude this Period if Piety and becoming expressions of Devotion in the publick Worship of God If Gravity Decency and Order in the Offices of Religion And if engaging men to a due respect and regard to the rules of the Gospel be sins or evils to be eschewed and dreaded by men then I will grant that Conformity to the Church of England may possibly give offence in this sence of giving of it but if not I do not see any reason to apprehend or fear any danger at all of it By these considerations it will appear we are free from giving offence by our Conformity to the Rules of our Church in this first sence of Scandal and giving Offence 2. I proceed therefore now to enquire if we cannot clear our selves sufficiently from it in the second notion of these things also And this I think will best and most plainly be determined by considering what can be thought just cause of sorrow and grief to a good man or a reasonable discouragement or hinderance to him in his way of Duty I mean still cause of these given to him by another Now these I think I may reduce pretty safely to these three Heads 1. Some dishonour offered to God and his Religion 2. The Wickedness and Profaneness of men 3. The making the way of Religion and Duty more cumbersome and difficult than otherwise it would be These are great and just causes of offence and grief to a good man It cannot but greatly afflict a good man to behold his God whom he adores and honours and loves above all things affronted and dishonoured his Laws violated his Authority contemned and trampled upon by daring and foolish men Rivers of waters saith the holy Psalmist run down mine eyes because men keep not thy law Psal 119. 136. And it cannot but be cause of the like sorrow to such a man to see other men for whom he hath a great and concerning charity and whom he loves as his own soul to live in sin
and a contempt of God to wound and destroy their precious Souls and to provide matter for eternal torments And any thing that discourageth a man in the way of his Duty or renders it more perplexed and troublesome to him may be justly called an offence or grief to him I do not easily understand how this kind of offence can properly be said to be given any other but by some of these ways Now let our debate be determined by these things and let the issue be Whether Conformity can be grieving others upon any of these accounts It cannot I am sure be said or at least nothing like a proof be offered that we offend men hereby because we either do any dishonour to God or to his holy Religion by it It is much truer that we bring honour and reputation to both by it To God by taking the best course we can pitch upon to secure the Solemnity and Decency of his Worship And to Religion by taking care that all the great Services of it be performed decently and to edification and not profaned by the ignorance or temerity of every bold and unskilful undertaker 2. Nor secondly can it be pretended that hereby we let men be spectators of our wickedness and profaneness and so grieve and make sad the hearts of good men while they see us without any fear of God before our eyes I have that charity for the modesty and integrity of our Dissenting Brethren that they will not call our Worship Idolatry and the service of Baal any longer though it cannot be dissembled that a great part of the less-discerning Rabble have been taught by them so to account and think of it But if any have been misled into such an Opinion I would beg them to come and behold our way of publick Worship for their better conviction 3. No nor thirdly do I see how it can be any offence upon its making the way of Religion and Duty more cumbersome or difficult to others than it would be It would be a hard matter for any to shew where he is hindred from being good by seeing others conformable to the Church or what obstruction that casts in his way of Duty I will at any time undertake to shew that it may be an help and advantage to him and a furtherance to him in the way of Religion and Salvation but let or hinderance it can be none If it be pretended that by this we make Religion cumbersome and clog that with Rites and Ceremonies that is a plain and easie thing I grant the Objection were reasonable and the Charge of giving offence undeniable were it either so as it began to be of old in St. Augustin's time or is at present in the roman-Roman-Church clogged with so many antick and garish Ceremonies that it requires a great deal of study to be an exact Ritualist and is a thousand times harder to remember and observe all the Rites and Modes of any Service and Office in Religion than to do the thing a hundred times over But let me beg men to consider whether this Charge can be just against a Church and its Liturgy which enjoyn but three Ceremonies against which the Dissenters themselves can object and these too not in the same but so many distinct Services and which are little more than barely determining those circumstances of Habit and Gesture which are natural and necessary to all our actions If these things can be thought to make the Practice and Services of Religion burthensome then any of the Postures in which our Brethren perform their Worship will make that so too and then the Directory will be as chargeable and faulty in this as the Liturgy These things will be sufficient upon this first way that I proposed to shew that conforming to the Institutions of the Church is not concerned in any thing the Apostle speaks in this place nor can come under his notion of giving offence to any which he speaks against in it I will not deny but that some may be offended and troubled at it It is too visible how much some men are troubled to see a Church constituted among us to behold it protected by Law and Power and to see so great a deference and respect payd unto it and its way of Worship as blessed be God is at present by multitudes both of great and good men I do not doubt but it is greatly maligned and envyed by men and it is little less than a continual trouble and grief to them It is contrary to their private Interest and so long as it is so their designs and aims will never be effected But so ill men are troubled at a good Government and Thieves and Robbers may be vexed that Honest men are secured from them and these may as well cry out that the Laws and the Government are an offence to them as others may that they are offended at the Church and Conformity Sure we know things better than to call every thing a Scandal that any man is vexed or troubled at If we must acknowledge that an offence or forbear doing every thing for fear of Scandal that every ill designing man is pleased to take exceptions against it is more than probable we must do nothing at all nor venture to undertake any thing till we see whether all persons will be pleased with it or not We must not call every thing an offence that pleaseth not the humour of every man for then nothing can avoid that character But this is not enough to say in this matter for it will serve us much further not onely to justifie our selves from this imputation but to reflect it back upon those that charge us For when we have well considered things we shall find that the Scandal will fall upon our Accusers and not Conformity but Separation will be found to be the giving Offence and that in both the notions of giving it that have been named Separation is indeed the Scandal as being both an evil in it self and that which betrays others into many evils If ever there were such a thing as Schism in the world or if the Separation of the Donatists or any that were ever made from the Communion of a National Church were a Schism I think it hath been sufficiently proved on our behalf that the present Separation from our Church is really a Schism And if Schism be a damnable sin and so it is if we will judge either by the Doctrines of the Apostles or their best Successors yea and few sins greater then we shall need no other argument to prove Separation to be indeed the Scandal and that in the greatest notion of Scandal too And we sadly see what great mischiefs it is introductive of what uncharitableness and railing what pride and censoriousness it betrays men into Schism was scarce ever content to be alone Men think it not enough to separate from the Communion of the Church unless they go to justifie their Separation by
will suggest enough to him Neither God nor Religion can be so much concerned in the one as in the other nor can the Souls of men or the peace of the World be so much endangered by private offences as by those against the publick Church Mens guilts are higher and more injurious to themselves and the effects are more dangerous and mischievous to others which is another good consideration to sway men in this case For a wise man will weigh the probable effects of what he doth and where an honest and uninstructed man is uncertain whether he may do or forbear such things and after his enquiry remains scrupulous and unresolved it is a good means to determine himself by to consider as well as he can what the effects and consequences of what he is going to do or forbear in all likelihood will be and that which he sees attended with a train of the worse and more mischievous consequences disargues it self and pronounceth its own condemnation And by these effects he may make as true a difference as if the plain essence and nature of the things were naked unto his view 3. Offending the Church of God is offending those to whom we owe more duty than we do unto any private party whatsoever I confess charity and respect and all the possible ininstances of it we owe to every private person with whom we converse and to whom we are any way related and God hath made all this matter of plain duty But it is a great deal more than this that we owe those that are over us in the Lord and his whole Church even as much more as we owe of deference and Duty of Obedience and Submission to a Father and a Governour and those that God and Nature hath set above us above that common Charity and Duty that we are to owe to one that is in all respects our equal The Laws of all Nations consider us under greater obligations to our Parents and to our Country than to any single persons whatsoever and make injuring of a Father or our Prince more heinous than doing the same to a common person upon the same level with us And I am sure the Laws of God and Religion too considering us as Members of the Church and calling the Governours of it our Fathers in Christ let us know what great duty we owe to them and of how much greater guilt it must needs be to offend them than our Fellow-christian or any Party in which we can be engaged There is a complication of sins and guilt in the one when there is but the breach of common charity in the other I deny not but men may joyn themselves to such a Party and make another man their Guide and commit themselves to the Conduct of him and thereby oblige themselves to more duty than they owe to others But this is duty of their own choice and the failure in it a sin of their own causing and doth no more supercede their original and primer obligations which God and Nature had layd on them than the being faithful to a company of Banditi will excuse disloyalty to our Prince and Country or than giving a gift to the Corban among the Jews would atone undutifulness to a wanting Parent However men may divide themselves from the Church of which Providence and Religion have made them Members and enter themselves into separate Factions yet they must remember that they owe duty to it still that no voluntary and second Compacts of their own can dissolve their primitive Obligations or their care to continue faithful to the one expiate their regardless offending of the other for they do owe more duty to the one than to the other what they pretend to owe to one is contracted by themselves but what they owe to the other is bound on them by the sacred and strong ties of Religion and Providence And this is another good Argument to determine a scrupulous person in this matter If he be in doubt which he had best to offend the Church of Christ or his own private Party and know not by what considerations to determine his resolution let him in Gods name consider to which he owes most what the Laws of God make his duty to the one more than to the other and then if he be honest and single-eyed he will soon be able to resolve his scruple and know what choice he ought to make 4. Offending the Church of God is truly a grievous Scandal and an Offence in the true Gospel-notion of it but the offending particular persons may possibly not be so That which I mean is this the Church of God we may be sure will not take offence but upon just reason but other men may call that an offence to them which really is not If we do that which grieves and injureth the whole Church then we do properly offend and are guilty of Scandal in the true notion of it But if we onely offend some private persons of our own party they may call that an offence which is not so For every grieving and offending of another in that sense of the word is not a formal Scandal as I hinted before and hath been since this made clear by a better Pen. And to apply this to our present matter in debate this is really so in our Case of Conformity the refusal of it and separating our selves from the Communion of the Church is truly that giving of offence which the Gospel condemns it is laying a snare in the way of men intrapping them into that damnable sin of Schism it is an obstructing the effect of Religion and a direct hinderance of that Concord and Love that Unanimity and Peace that it so strictly calls for among Christians and designes to render the World happy by But you may challenge any dissenting person to shew how angring some private persons and a single party of Schismaticks can be a Scandal to them or to name any one sin that it is temptation to them to commit and to instance that prejudice or disservice that it doth to Christian Religion It is possible I must confess that grief and anger at such a persons Conformity may irritate and provoke men to some things that are evil But then I say that this is the fault of them that are angry and not his with whom they are causelesly offended it may be taking an offence on their parts but not giving it by him For if we must call every thing an offence that any man doth pervert into an occasion of evil there will scarce any no not the best actions of men escape that denomination This methinks is a very material consideration and ought always to sway with men in this Case and if men could not determine themselves in it by other Reasons yet they might by this They should consider which is most likely to judge truest what is Scandal and what is not and when both sides say they are offended
also to be observed that the Chapters omitted are those of the Old Testament which either recite Genealogies or the Rules of the Levitical Service or which relate matters of Fact delivered also in other Chapters that are read or which are hard to be understood This seems to Apologise for the Churches leaving those to be considered at home by them that have ability so to do and appointing some Apocryphal Chapters to be read which are more plain and in that respect more profitable for the Common People Unless a Man will say that because the Scripture is all of Divine Authority it must be always more profitable to read any part of that to the people than to use any other Exhortation or read any other good Lesson And then I do not know what place will be left for Sermons since as I said before they are no more of Divine Authority than the Apocryphal Lessons 3. If it be said that the reading of these as Lessons is a prevailing Temptation to the Vulgar to take them for God's Word or to think them equal to the Writings of the Old and New Testament I believe there is no sufficient ground for this I never heard of any of our Communion that were led into that mistake It is certain that our Church declareth those Lessons to be no part of Canonical Scripture and in the 6th Article saith That they are read for example of Life and instruction of Manners but that it doth not apply them to establish any Doctrine And herein she follows the Judgment and Practice of the Primitive Church which distinguisheth between the Canonical and Apocryphal Books esteeming those to be of Divine Authority these not so but indeed Godly Writings profitable to be publickly read And why the same use of them may not be retained with the same distinction I can see no good Reason For the Church of Romes receiving the Apocryphal Books into her Canon is not likely to mislead any of our Communion since we are not so forward to take their Opinion in any Matter of Religion But in the last place There is no Apocryphal Lesson read in our Churches upon any Lords day in the year and so there is not this pretence against Communion with us upon the Lords days when it is that we do so earnestly desire the Communion of those that have separated from us And therefore I shall at present say nothing to those Exceptions which are taken from the Matter of some of the Apocryphal Books as that some Relations are pretended to be Fabulous c. For this would engage me to a greater length than I intend But whoever thinks himself capable to judge of this Controversie may receive satisfaction from what Dr. Falkner has said upon it in his Libertas Ecclesiast p. 164 c. To proceed Although the Communion Service for the Gravity and Holiness thereof is preferred by the Dissenters before all other Offices in the Common-Prayer-Book yet that has not past free from Exception The Passages that seem to be disliked are two 1. That Petition in the Prayer before Consecration That our sinful Bodies may be made clean by his Body and our Souls washed by his most precious Blood Here they say a distinct efficacy of cleansing and a greater efficacy is attributed to the Blood of Christ than to his Body inasmuch as the cleansing of our Souls is attributed to the Blood of Christ whereas our Bodies are said only to be cleansed by his Body Now in answer to this I suppose it is plain from those Words at the delivery of the Bread and Wine The Body of our Lord Jesus Christ which was given for thee preserve thy Body and Soul unto everlasting life And the Blood of our Lord c. It is I say plain from hence that our Church teaches the Sanctification and Salvation of our Souls and Bodies to flow from the Body as well as the Blood of Christ And therefore that former Passage is not to be Interpreted as if our Souls were not cleansed by the Body of Christ because they are said to be washed by his Blood For the saying of this does not exclude the other When the Apostle said We being many are one Bread and one Body for we are all partakers of that one Bread 1 Cor. 10. 17. Though he exprest only the Bread of the Eucharist yet no man will say he meant to exclude the Cup as if the Unity of the Church would be argued only from their partaking in that one kind And when he said that we have been all made to drink into one Spirit 1 Cor. 12. 13. he meant not to exclude the Participation of the Bread as if that one Spirit which animated the Church was signified only by partaking of the Cup. Nor will any Man argue from hence that he attributes a distinct efficacy to the Bread to prove the Unity of the Body and to the Cup to prove the Unity of the Spirit I must needs say that this Exception was sought but never offered it self 2. The Ministers delivering the Elements into every Communicants hands with a Form of Words recited to every one of them at the Distribution is blamed also as being thought a departure from the Practice of Christ at the first Institution of this Sacrament For they say our Lord's Words were Take ye Eat ye Drink ye all of this and therefore the People are not to take the Elements one by one out of the Ministers hand nor ought any Form of Words to be used particularly to every one that receives To this I answer 1. That it does not appear from those Words Take ye c. which are spoken in the Plural Number that our Saviour did not speak particularly to every one of his Apostles when they received or that he did not deliver the Elements into every particular Mans hand For the Evangelists may well be supposed to give a short account of the Institution of Christ not of every Word he then said but what was necessary to be related And then what might be particularly said or done to every one would be sufficiently related in being related as spoken or done Generally to all That is if Christ had said Take thou Eat thou to every one of them this were truly related by the Evangelists who tell us that he had said to all Take Eat c. And therefore I do not see how it can be proved that our Practice varies from this Circumstance of the Institution Tho if it did I suppose it might be as easily defended as the Celebration of the Eucharist about Dinner time and not at Supper which the Dissenters themselves scruple not But he that thinks not this Answer sufficient let him consult the aforesaid excellent Book of Dr. Falkner p. 218 c. where he shall find that it is indeed more probable that our way is agreeable to the way of the First Institution in this Matter than that which the Dissenters would have instead
I believe those Prejudices of the Lay-Dissenters against the Common-Prayer which I have endeavoured to remove have wrought in them a greater a version to it than the best Divines of that way intended I should be very sorry to find my self mistaken in this And this consideration was some encouragement to me to give a true account of those things they seemed to dislike most of all Which I have endeavoured upon the plain grounds of Reason and Scripture almost wholly avoiding appeals to other Church Antiquity not but that great regard is to be had of it and that we can defend our selves by it but because they are very few in Comparison who are qualified to Examine this kind of Argument And the like I say of the Concurrence of other Reformed Churches with us in those things that are disliked As for the Sign of the Cross in Baptism it is pretended that this is a part of Worship or a Sacrament of Mans making The contrary to which has been so plainly shewn in late Discourses that unless I am called to give an account of it I cannot think fit to trouble you with this Dispute But I heartily desire our Brethren to consider at length that though the use of this Ceremony were not so easie to be defended as I think it is yet that it is no Condition of Communion because the People are not required to Sign with the Sign of the Cross but the Minister only As for Kneeling at the Communion of the Holy Table that is indeed every Communicants Act but of this you may expect a Discourse from another Hand which I hope will give satisfaction to all Sober Persons that are yet unsatisfied about it And now I intreat all those of the Dissenting Party into whose hands these Papers shall fall that they would seriously consider whether it be fit to venture the Guilt of Schism and the sad Consequences of it likely to come to pass upon such grounds as these Let us at length consult for the Honour of this Age with Posterity who will stand amazed to find a Separation of Protestants from this Church carried on so long upon so little occasion given and such weak Objections so strongly insisted upon as to build an opposite Communion upon them Let us Consult the Honour and the Safety of the Reformation and no longer suffer it to be exposed to scorn and dnager to be Laught at and Disgraced by the Papists our dangerous Enemies always but never more dangerous than now If the Dissenters are not yet convinced that the wide breach they have made in the Communion of Protestants will certainly let in Popery if it be not prevented by a timely closing with the Church of England Nothing remains but to wait till they are convinced by the last Extremity I can take no comfort in being assured that at last they will believe it when alas it will be to no purpose to believe it I beseech them to consider whether we are likely to be united in any other Communion but that of the Church of England as it is by Law Established and whether so little account ought to be made of Law and Authority as to say that our Governours may as well come down to them by forbearing to require what they dislike as they come up to the Law by doing what it requires Will our case bear this wantonness Will such Expressions consist with our Duty I beseech them by what is most dear to them by the Honour of God and the Love of Christ and the Care of their own Souls and the Charity they have for the Souls of other Men that they will take pains with themselves to lay aside Prejudice and Anger and all Passions that obstruct a clear Judgment of things that have been disputed amongst us and that they would consider impartially what we have said as in the sight of God who knoweth the Hearts of Men. Can they propound to themselves more beneficial Designs than to check the Prophaneness and Atheism which in this last Age hath been so much complained of than to restore in some measure the Ancient Discipline of the Church for the excluding of vicious Men from the Communion of the Faithful than to transmit the Profession of the true Religion Establisht among us down to their Posterity The most effectual means by which they can contribute to all those good Ends is to return heartily and unanimously to the Communion of the Church of England all the true Sons whereof are ready to receive them with open Arms with joy and thankfulness to God and to them for the good they will do us and themselves by it But as for them that for Worldly and Corrupt Interests encourage and support the present Separation from this Church I cannot expostulate with them in this manner since such Men have not the fear of God before them and 't is impossible they should be touched with tenderness for the Concerns of Religion while they continue as they are All I shall say to them is That when that great day of Judgment comes which they of all Men have most reason to be afraid of then all the dismal Consequences of this Schism which are likely to happen will be fully required at their hands to be sure whilst those that in meer Ignorance and Mistake have contributed to them shall have an easier Account to give especially if they have taken pains to inform themselves better What good Effect our Applications to Men will have we cannot say but if it shall appear that they are not yet prepared for Instruction we have the more reason to turn our selves to God by earnest Prayer that he would please to open the Understandings of the simple and to detect the ill Designs of dishonest Men and to enable us to bring forth more and better Fruits of Repentance that whatever happens to this Church it may not be forsaken of his Favour and Protection Amen FINIS THE RESOLUTION OF THIS CASE OF CONSCIENCE Whether the Church of England's Symbolizing so far as it doth with the Church of Rome makes it Unlawful to hold Communion with the Church of England The Second EDITION LONDON Printed for Fincham Gardiner at the White-Horse in Ludgate-street 1683. The Case Whether the Church of Englands Symbolizing so far as it doth with the Church of Rome makes Communion therewith Vnlawful IN speaking to this Case we will First Premise that there is a wide and vast distance betwixt the Church of England and that of Rome Secondly Shew that a Churches Symbolizing or agreeing in some things with the Church of Rome is no Warrant for Separation from the Church so agreeing Thirdly Shew that the Agreement that is between the Church of England and the Church of Rome is in no wise such as will make Communion with the Church of England Unlawful First We think it necessary to Premise that there is a wide and vast distance betwixt the Church of England and that
of Rome Our Church having renounced all Communion with the Church of Rome this speaks the greatest distance in the general betwixt the two Churches And as their distance particularly in Government is manifest to all from our Churches having utterly cast off the Jurisdiction of the Papacy so it is easie to shew that there is likewise a mighty distance betwixt them in Doctrine Worship and Discipline But we shall not stand to shew this in each of these distinctly but rather make choice of this Method viz. to shew that our Church is most distant from and opposite to the Church of Rome 1. In all those Doctrines and Practices whereby this Church deprives her Members of their due Liberty and miserably inslaves them 2. In all those Doctrines and Practices in which she is justly Charged with plainly Contradicting the Holy Scriptures 3. In each of their publick Prayers and Offices 4. In the Books they each receive for Canonical 5. In the Authority on which they each of them found their whole Religion First Our Church is at the greatest distance from that of Rome in all those Doctrines and Practices by which she deprives her Members of their due Liberty and miserably inslaves them For instance 1. This Church denieth her Members all Judgment of discretion in matters of Religion She obligeth them to follow her blindfold and to resolve both their Faith and Judgment into hers as assuming infallibility to her self and binding all under pain of Damnation to believe her Infallible But our Church permits us the full enjoyment of our due Liberty in believing and judging and we Act not like Members of the Church of England if according to St. Pauls injunction we prove not all things that we may hold fast that which is good if we believe every Spirit which St. John cautions us against and do not try the Spirits whether they be of God which he requires us to do 'T is impossible that our Church should oblige us to an implicite Faith in herself because she disclaimeth all pretence to infallibility Our Church tells us in her 19th Article that As the Churches of Jerusalem and Alexandria and Antioch have erred so also the Church of Rome hath erred not only in their Living and manner of Ceremonies but also in matters of Faith And our Churches acknowledgment is plainly implyed in asserting the most famous Churches in the World to have erred from the Faith that she her self must needs be Obnoxious to Errour in matters of Faith and that she would be guilty of the highest impudence in denying it 2. The Church of Rome imposeth a deal of most slavish Drudgery in the vast multitude of her Rites and Ceremonies and unreasonably severe Tasks and cruel Penances As to her Ceremonies they are so vast a number as are enough to take up as Sir Edwyn Sandys hath observed a great part of a mans life merely to gaze on And abundance of them are so vain and Childish so marvellously odd and uncouth as that they can naturally bring to use that Gentlemans words who was a curious observer of them in the Popish Countries no other than disgrace and contempt to those exercises of Religion wherein they are stirring In viewing only those that are injoyned in the Common Ritual one would bless ones self to think how it should enter into the minds of Men and much more of Christians to invent such things And the like may be said of the Popish Tasks and Penances in imposing of which the Priests are Arbitrary and ordinarily lay the most Severe and Cruel ones on the lightest offenders when the most Leud and Scandalous come off with a bare saying of their Beads thrice over or some such insignificant and idle business But the Church of England imposeth nothing of that Drudgery which makes such Vassals of the poor Papists Her Rites are exceeding few and those plain and easie grave and manly founded on the Practice of the Church long before Popery appeared upon the Stage of the World Our Church hath abandon'd the five Popish Sacraments and contents her self with those two which Christ hath ordained As is to be seen in her 25th Article where she declares that There are two Sacraments ordained of Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord. Those five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Vnxion are not to be counted for Sacraments of the Gospel being such as have grown partly of the Corrupt following of the Apostles partly are states of life allowed in the Scriptures But yet have not like Nature of Sacraments with Baptism and the Lords Supper For that they have not any visible Sign or Ceremony ordained of God The Sacraments were not ordained of Christ to be gazed upon or to be carried about c. And in saying that our Church owns not the fore-mentioned Popish Sacraments is implied that she hath nothing to do with any of those very many Superstitious Fopperies which are injoyned in the Offices appointed for the Administration of those Sacraments Again Our Church no whit more imitates that of Rome in her Cruel Tasks and Penances than in her Ceremonies as is needless to be shewed In short in our Churches few Rites she hath used no other Liberty but what she judgeth agreeable to those Apostolical Rules of Doing all things decently and in order and Doing all things to Edification And she imposeth her Rites not as the Church of Rome doth hers as necessary and as parts of Religion but as meerly indifferent and changeable things as we find in her 34th Article where she declares that Every Particular or National Church hath Authority to Ordain Change and Abolish Ceremonies or Rites of the Church Ordained onely by Mans Authority so that all things be done to Edifying And this Article begins thus It is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have been divers and may be changed according to the diversities of Countrys Times and Manners so that nothing be Ordained against Gods Word 2. The Church of Rome subjects her Members by several of her Doctrines to inslaving Passions For instance that of Purgatory makes them all their life-time subject to the bondages of Fear at least those of them who are so sollicitous about the life to come as to entertain any mistrust or doubting as it 's strange if the most Credulous of them do not concerning the Efficacy of Penances and Indulgences Her Doctrine of Auricular Confession subjects all that are not forsaken of all Modesty to the passion of Shame Her Doctrine of the Dependance of the Efficacy of the Sacraments upon the Priests intention must needs expose all considerative people and those who have any serious concern about their state hereafter to great Anxiety and Solicitude But these Doctrines are all rejected by the Church of England That of Purgatory she
full of Comfort as more largely is expressed in the Homily of Justification As to the Doctrine of Supererogation this is confuted Article 14. Voluntary Works besides over and above Gods Commandments which they call Works of Supererogation cannot be taught without Arrogance and Impiety For by them Men do declare that they do not only render unto God as much as they are bound to do but that they do more for his sake than of bounden duty is required whereas Christ saith plainly When ye have done all that are Commanded to you say We are unprofitable Servants As to making simple Fornication a meer Venial sin Our Church will endure no such Doctrine For as in the Litany she calls Fornication expresly a deadly sin so hath it ever been accounted in Our Church one of the most deadly even considered as distinct from Adultery As to the Church of Romes Damning all that are not of her Communion the Church of England is guilty of no uncharitableness like it and never pronounced so sad a sentence against those in Communion with the Church of Rome as great a detestation as she expresseth in the Homilies especially of her Idolatrous and Wicked Principles and Practices She is satisfied to Condemn the gross Corruptions of that Apostate Church and leaves her Members to stand or fall to their own Master nor takes upon her to Vnchurch her And as to the remaining most Immoral Principles and Practices of the Romish Church which are all as contrary to Natural as to revealed Religion the greatest Enemies Our Church hath cannot surely have the forehead to charge her with giving the least countenance to any such There being no Church in Christendom that more severely Condemns all instances of Unrighteousness and Immorality Thirdly The Church of England is at a mighty distance from the Church of Rome in reference to their Publick Prayers and Offices Whereas our Liturgy hath been by many Condemned as greatly resembling the Mass-Book all that have compared them do know the contrary and that there is a vast difference between them both as to matter and form Although some few of the same Prayers are found in both and three or four of the same Rites of which more hereafter To shew this throughout in the particulars would be a very long and tedious task I will therefore single out the Order of Administration of Infant-Baptism as we have it in the Roman Ritual and desire the Reader to compare it with that in our Liturgy and by this take a measure of the likeness between our Liturgy and the Mass-Book c. there being no greater agreement between the Morning and Evening Services and the other Offices of each than is between these two excepting that besides the Lords Prayer there is no Prayer belonging to the Popish Office of Baptism to be met with in ours For the sake of the Readers who understand no more of the Language that the Popish Prayers and Offices are expressed in than the generality of those that make use of them take the following account of the Popish Admonistration of Infant-Baptism in our own Tongue To pass by the long Bedroul of Preparatory Prescriptions the Priest being drest in a Surplice and Purple Robe calls the Infant to be Baptized by his Name and saith What askest thou of the Church of God the God-Father answers Faith The Priest saith again What shalt thou get by Faith The God-Father replies Eternal Life Then adds the Priest If therefore thou wilt enter into Life keep the Commandments Thou shalt Love the Lord thy God with all thine heart c. and thy Neighbour as thy self Next the Priest blows three gentle puffs upon the Infants face and saith as if we come all into the World possessed by the Devil Go out of him O unclean Spirit and give place to the Holy Ghost the Comforter Then with his Thumb he makes the Sign of the Cross on the Infants Forehead and Breast saying Receive the Sign of the Cross both in thy Forehead and in thy heart Take the Faith of the Heavenly Precepts and be thy manners such as that thou maist now become the Temple of God After this follows a Prayer that God would always protect this his Elect one calling him by his Name that is Signed with the Sign of the Cross c. And after a longer Prayer the Priest laying his hand on the Infants head comes the Benediction of Salt of which this is the Form I exorcize or conjure thee O Creature of Salt in the Name of God the Father Almighty ✚ and in the Love of our Lord Jesus Christ ✚ and in the Power of the Holy Ghost ✚ I conjure thee by the Living God ✚ by the true God ✚ by the Holy God ✚ by the God ✚ which Created thee for the safeguard of Mankind and hath ordained that thou shouldest be consecrated by his Servants to the People entring into the Faith that in the Name of the Holy Trinity thou shouldest be made a wholesome Sacrament for the driving away of the Enemy Moreover we Pray thee O Lord our God that in Sanctifying thou wouldest Sanctifie ✚ this Creature of Salt and in Blessing thou wouldest Bless it ✚ that it may be to all that receive it a perfect Medicine remaining in their Bowels in the Name of the same Jesus Christ our Lord who is about to come to judge the quick and dead and the World by fire Amen This Idle and prophane Form being recited the Priest proceeds in his Work with the poor Infant and next putting a little of this Holy Salt into his mouth he calls him by his Name and saith Take thou the Salt of Wisdom and adds most impiously be it thy propitiation unto Eternal Life Amen This ended with the Pax tecum God Almighty is next mockt with a Prayer That this Infant who hath tasted this first food of Salt may not be suffered any more to hunger but may be filled with Celestial Food c. Now follows another Exorcising of the Devil wherein he is conjured as before and most wofully becalled And next the Priest Signs the Infant again with his Thumb on the Forehead saying And this Sign of the Holy Cross ✚ which we give to his Forehead thou Cursed Devil never dare thou to Violate By the same Jesus Christ our Lord Amen And now after all this tedious expectation we see some Sign of Baptism approaching for the Priest puts his hand again on the Infants head and puts up a very good Prayer for him in order to his Baptism The Prayer being ended he puts part of his Robe upon the Infant and brings him within the Church for he hath been without all this while saying calling him by his Name Enter thou into the Temple of God that thou mayest partake with Christ in Eternal Life Amen Then follow the Apostles Creed and the Pater Noster But after all this here 's more exercise for our Patience for the Priest falls to his fooling
appointment it was first Erected But there was no necessity for this upon supposition that it had ceased to be abused for any considerable time and there were no appearance of an inclination in the People to abuse it again And no doubt all things of an indifferent Nature that have formerly been abused to Idolatry or Superstition ought to be taken away by the Governours whensoever they find their People again inclined so to abuse them at least if such abuse cannot probably be prevented by other means Sixthly But had Hezekiah suffered the Brazen Serpent still to stand no doubt private Persons who have no authority to make publick Reformations might Lawfully have made use of it to put them in mind of and affect them with the wonderful mercy of God expressed by it to their Fore-Fathers notwithstanding that many had not only formerly but did at that very nick of time make an Idol of it And much more might they have Lawfully continued in the Communion of the Church so long as there was no constraint laid upon them to joyn with them in their Idolatry As we do not read of any that Separated from the Church while the Brazen Serpent was permitted to stand as wofully abused as it was by the generality I will also conclude this Head with the sense of Mr. Calvin concerning Rites used and consequently superstitiously abused by the Papists expressed in these Words Let not any think me so austere or bound up Calv. de vitandâ Superstitione c. as to forbid a Christian without any exception to accommodate himself to the Papists in any Ceremony or Observance for it is not my purpose to Condemn any thing but what is clearly Evil and openly Vitious To which may be added many other such like sayings of this Learned Person And thus much shall suffice to be discoursed upon our second general Head viz. That a Church's Symbolizing in some things with the Church of Rome is no Warrant for Separation from the Church so Symbolizing We now proceed in the Third and last place to shew That the Agreement which is between the Church of England and the Church of Rome is in no wise such as will make Communion with the Church of England unlawful We have shewed what a vastly wide Distance and Disagreement there is between the Church of England and that of Rome And we have sufficiently though with the greatest brevity made it apparent that a Church's Symbolizing or agreeing in some things with the Church of Rome and those such too as she hath abused in Idolatrous and grosly Superstitious Services is no just ground for Separation from the Church so agreeing And we have answered the Chief of those Arguments which have been brought for the Confirmation of the contrary Doctrine And now from what hath been discoursed it may with the greatest ease be prov'd that those things wherein our own Church particularly agreeth with the Romish Church do none of them speak such an Agreement therewith as will justifie Separation from our Church's Communion Now the particulars wherein our Church Symbolizeth with that of Rome which our Dissenters take offence at and make a pretence for Separation though all Dissenters are not offended at all of them and much less so offended as to make them all a pretence for Separation are principally these following First The Government of our Church by Bishops Secondly Our Churches prescribing a Liturgy or Set-Forms of Prayer and Administration of Sacraments and other Publick Offices Thirdly A Liturgy so contrived as that of our Church is Fourthly Certain Rites of our Church Particularly the Surplice the Cross in Baptism the Gesture of Kneeling at the Communion the Ring in Marriage and the Observation of certain Holy-days And to all these I shall speak very succinctly the limits I am confined to not permitting me to enlarge much upon any of them But I must first premise concerning them all in the general these following things First That I take it for granted that they are all indifferent in their own nature That there is nothing of Viciousness or Immorality in any of them to make them unlawful I know no body so unreasonable as not to grant this Secondly That there is no Express positive Law of God against any of these things I do not know of any such Law objected against any one of them And therefore if all or any of them are unlawful they must be made so either by Consequences drawn from Divine Laws or certain Circumstances attending them Thirdly That I am concerned in this Discourse to vindicate them from being unlawful upon the account onely of this one Circumstance viz. Our Symbolizing with the Church of Rome in them Now then First As to the Government of our Church by Bishops This is so far from being an Vnlawful Symbolizing with the Church of Rome that we have most clear Evidence of its being a Symbolizing with her in an Apostolical Institution And what Eminent Divines of the Presbyterial Party have acknowledg'd and is too evident to be denied or doubted by any who are not wholly ignorant of Church-History is sufficient I should think to satisfie unprejudiced persons concerning the truth of this And that is that this was the Government of all Churches in the World from the Apostles times for about 1500 years together Beza in his Treatise of a Threefold kind of Episcopacy Divine Humane and Satanical asserts concerning the second which is that which we call Apostolical that of this kind is to be understood whatsoever we read concerning the Authority of Bishops in Ignatius and other more Antient Writers And the famous Peter Du Moulin in his Book of the Pastoral Office written in defence of the Presbyterial Government acknowledgeth that presently after the Apostles times or even in their time as Ecclesiastical story witnesseth it was ordained that in every City one of the Presbytery should be called a Bishop who should have preheminence over his Collegues to avoid Confusion which oft times ariseth out of Equality And truly saith he this Form of Government all Churches every where received Mr. Calvin saith in his Institution of Christian Religion Quibus docendi munus injunctum erat c. Those to whom was committed the Office of Teaching they called them all Presbyters These Elected out of their number in L. 4. cap. 4. §. 2. each City one to whom in a special manner they gave the Title of Bishop lest Strife and Contention as it commonly happeneth should arise out of Equality And in his Epistle to Arch-bishop Cranmer he thus accosts him Illustrissime Domine Ornatissime Praesul c. Most Illustrious Sir and most Honourable Prelate and by me heartily Reverenced And tells him that if he might be serviceable to the Church of England he would not think much of passing over ten Seas for that purpose Again in his Epistle to the King of Poland he thus speaks of Patriarchs and Arch-bishops The Ancient Church did
the Primitive Church in reading them for Example of Life and instruction of Manners but not for the Establishing of any Doctrine Which in that Article is shewed from St. Hierom to have been the Practice of that Church And besides they are not now appointed to be ordinarily on Sundays read in Our Churches These I take to be the chief of those instances of our Churches Symbolizing with that of Rome in the Composure of the Liturgy that Our Dissenters are offended at And as for their other Objections of this kind they are as easily answered And I most sincerely profess that 't is not to me imaginable that any thing better than Extreme prejudice can make any Man a Separatist from Our Communion upon such accounts as these As also that I cannot understand how any devout and pious Souls that come to our Publick Prayers without prejudice can find themselves in the least tempted not to joyn in them heartily with the Congregation Absolute perfection is not to be expected in any thing of a human make but if all would read Our Liturgy with that Candour they use in reading the Books of those they have a good opinion of as I am sure they could think nothing intolerable therein so am I as sure they would freely acknowledge it to be exceedingly well adapted to the design of it viz. the exciting of Devotion and that good temper of mind that is necessary to Our Worshipping of God in Spirit and in Truth I am certain the experience of very many as excellent Christians as this Age can boast of do bear me witness that this is no lavish commendation of Our Prayers Dr. Tayler that blessed Martyr gave this Testimony to Our Liturgy There was set Acts and Monuments p. 1696. forth by the most Innocent King Edward for whom God be Praised everlastingly the whole Church-Service with great deliberation and advice of the best Learned Men in the Realm and Authorised by the whole Parliament and received and Publisht gladly by the whole Realm which Book was never reformed but once and yet by that one Reformation it was as fully perfected according to the Rules of Our Christian Religion in every behalf that no Christian Conscience could be Offended with any thing therein contained I mean of that Book Reformed What then would he have thought of it had he lived to see it twice more Reformed as it hath been since Lastly I proceed to the fore-named Rites and Ceremonies of Our Church in which Our Symbolizing with Popery is so much Condemned and made a pretence for Separation But before I come to particulars I will observe in the general that the distance Our Church keeps from that of Rome in the imposition of Ceremonies is infinitely greater than her Agreement therein with her For as those imposed by our Church as hath been already said are exceeding few not the hundredth part scarcely of those imposed by the Roman Church so doth not our Church impose them as the other doth on the Consciences of her Members as things of necessity as parts of Religion or meritorious Services as hath been proved out of the Articles Now then 1. As to the Surplice our Church requires not the wearing of this Garment as an Holy Vestment like the Priestly Garments under the Old Law but meerly for the sake of Order and Uniformity whereas in the Church of Rome a Surplice may not be worn till 't is hallowed in a solemn manner by the Bishop or some one by his Allowance as may be seen in the Missal with divers Prayers that it may defend him who wears it from the Assaults of the Devil the Prayers being accompanied with a number of Crossings and in fine the Surplice besprinkled with Holy Water in the Name of the Blessed Trinity But I say in our Church 't is used only as a Garment of distinction no more holiness is placed in it than in the Hoods worn over it meerly for distinction of degrees And the White is preferred before any other Colour because it was a very antient Custom in the Primitive Church for the Ministers to Officiate in White Garments Beza saith of the Surplice These linnen Garments Contra Westphalum vol. 1. p. 255. we do not so stick at that we would have the progress of the Word of God hindred in the least for them And we might shew that Mr. Calvin much blamed contending with Authority about the wearing this Garment Particularly in his Epistle to Bullinger And since all the Popish abuse of this Garment is perfectly removed I know not why all Ministers should not be of their mind and much less can I imagine why those who are not obliged to wear it should be affrighted from our Churches by the meer sight of so Innocent a thing 2. As to the Cross in Baptism Our Church holds so little Conformity with the Papists herein that in no one thing of an Indifferent nature can our Symbolizing with them be less scandalous Dr. Burges in his defence of Dr. Morton Sheweth that we hold no Conformity with the Papists in the use thereof either in the P. 416. c. time when or place where or manner how or end whereto The Minister with us as he there sheweth may not Cross Himself or the People or Font Water Communion-Table or Cups or the Bread and Wine or any other of Gods Ordinances All which in Popery the Priest is bound to do for their Consecration or blessing of himself or them as without which nothing is Consecrated The Child to be Baptized with us may not be Crossed before Baptism on the Forehead Breast or any part which in Popery the Priest must do to drive away the Devil and make the Efficacy of that Sacrament more easy and strong as they teach After Baptism the Minister may not with us Cross the Children with Oyl or Chrism or without on the Crown of the Head as in Popery is required to give them their full Christendom lest they should die before Confirmation Yea at Confirmation the Minister is not to make the sign of the Cross on the Forehead with Chrism or without which is enjoyned in Popery as an Essential part of the Sacrament as they call it of Confirmation Nay as he proceeds if the Child be in danger of present death and not like to live to make profession of Christ Crucified the Minister is directed not to use the sign of the Cross that all may know that we hold it not to be either Operative upon the Child or at all necessary to the Efficacy of the Lord's Sacrament but do onely retain it according to the first and best intention as an outward badg of the Constant profession of Christ Crucified And whereas 't is said in the 30 Canon that by this lawful Ceremony and honorable badg this Child is dedicated to the service of Christ the Doctor declareth that he hath good warrant to assure those who are offended at that Explication
and I perceive you mean that it pleaseth you to find it not written in a heat and that there is nothing of a Censorious or Peevish humour or of a haughty contempt of those he deals with therein exprest And he hopes that upon the same accounts you are no less pleased with the other Resolutions of Cases which bear this company But he thinks it no mighty Attainment to be able in writing to manage a Controversie Coolly and Sedately without bitter or provoking Reflexions or contemptuous Expressions Though men of warm Tempers may find it somewhat difficult to govern their Spirits and Passions as it becomes them in the heat of disputing by word of mouth one would think that a small measure of Humility or Good nature or of Discretion and Prudence should make it no hard matter to acquire that other Attainment And much more that no one who is a Christian in Spirit and Temper as well as in Notion and Profession can find it a difficult thing to arrive at it But enough of this In your Second Paragraph you seem to intimate that our Author might have spared his pains in dwelling so long upon the Distance between our Church and the Church of Rome in points of Doctrine But he is not satisfied with the reasons you give for the needlesness of so doing Your reasons are two First because he argued chiefly for Communion in Worship And Secondly you never met with the Doctrinal part of the 39 Articles charged as Popish nor our Church reflected on as symbolizing with that Idolatrous Church in Points of Doctrine But these reasons have not convinced our Author that he is over long upon this Argument for it was not his design to shew that our Church doth not symbolize in Points of Doctrine with that of Rome but that She stands at greatest defyance with that Church Not that She doth not teach her Corrupt Doctrine in her Articles but that she designedly confutes them and exposeth the falsity and corruption of them And this surely was worth the shewing in so many instances for their sakes who never read or considered those Articles as I fear very few of the Dissenters have done And whereas you say you never met with the Doctrinal part of the 39 Articles charged as Popish and it would be strange if you had I say there is too great cause to suspect that very few of our Dissenting Brethren do understand how Anti-popish they are though they do not charge them as Popish And I doubt you have met with many I am sure very many are to be met with who have reflected upon our Church as an Idolatrous Church though you never heard her accused as symbolizing with the Idolatrous Church of Rome in Points of Doctrine But they will find it somewhat hard to understand how a Church can be Idolatrous in matters of Practice and yet be pure in her Doctrine from any tang of Idolatry Surely her Practices must be grounded upon her Doctrines or they would be strange Practices indeed And it would be wonderfull if she should Practise Idola try and yet Believe nothing that tends to the encouragement of that foul Sin nay believe and teach all those Doctrines that are as Opposite to Idolatry as Light to Darkness So that I conceive nothing could be more to our Author's purpose than to endeavour to remove that prejudice of many against the Constitution of our Church which is grounded upon an Opinion of its being near of kin to Popery And what could signifie more to their Conviction that there is not any ground for such an Opinion than the shewing how abhorrent to Popery our Church is in her Doctrine and what a testimony she beareth in her Articles against the Idolatrous and Superstitious Doctrines of the Romish Church and the Practices which she foundeth upon those Doctrines As to the several Additions you say may be made to the * * * pag. 4. Anti-popish Doctrines contained in the 39 Articles our Author conceives he was not guilty of any Oversight in not preventing you because some of them are not properly Anti-popish but contrary to the Doctrine of other Sects which are to be found among Abhorrers of Popery as well as Papists and others of them our Author hath not omitted but if you 'll look again you may find them in their proper places Viz. those Doctrines contained in Artic. VI. and Artic. XI This under the head of Doctrines flatly contradicting the Holy Scriptures pag. 9. That under the head of the Authority on which each of the two Churches founds its whole Religion pag. 18. Now I hope by this time you understand very well what our Author would have you conclude from this first part of his Performance which you say * * * pag. 4. you do not well understand And whereas you ask whether it be that the 39 Articles have in them nothing of kin to Popery as to matters of Faith And add that you dare say there is not a judicious Dissenter in England will say they have I answer if there be any injudicious Dissenters in England that will say they have I hope these poor people ought not to be so despised as that we should use no means for the undeceiving of them But our Author would have you conclude that he hath done what he designed which is as hath been already said not to shew that the 39 Articles have nothing of kin to Popery but that they are most abhorrent from it and that our Church is at the widest and vastest distance from Popery in her Doctrinals and consequently one would think too in matters of Practice But our Author does not satisfie himself to prove this by this consequence but goes on to shew it in the particular instances of matters of Practice after he had done it in Points of Doctrine To return now to your Second Page You say that it is mightily Satisfactory to you to hear our Author assuring you that our Church alloweth her Members the judgment of Discretion c. But Sir you needed no Authors to assure you of this since our Church hath done it as fully as it can be done by words and our Author no otherwise assures you of it than by citing our Churches Articles But whereas you add that this you cannot but think implieth a Liberty not onely to Believe and Judge but to Doe also according to what a man believes and judgeth surely you will find your self able to think otherwise when you have considered what is the necessary and immediate consequence of such a thought viz. that all such things as Laws are utterly inconsistent with allowing to men the Judgment of Discretion according to this large notion And that therefore our Church doth faultily Symbolize with the Church of Rome in having any such things as Government and Discipline You next say that our Author speaketh very true as to the Popish Rites and Ceremonies and that those in our Church are
comparatively few but you much doubt whether the use of those few was long before Popery appeared in the world unless he means Popery at its full growth for that Mystery of Iniquity as to Rituals began to work very early To this I answer that the Papists may con you great thanks for this passage it plainly enough intimating that the Primitive Fathers and Christians were for the most part Papists though not fully grown Papists And as to those words of St. Paul The Mystery of iniquity doth already work if you can do any thing like proving that the Apostle meant by the Mystery of iniquity which began to work in his days the use of such Rites as those you are offended with in our Church I will engage for our Author that he shall immediately set up for a Nonconformist You say in your Third Page that you cannot well understand how our Author saith that our Church doth not impose her Rites as necessary unless he means as necessary in order to Salvation c. But doth he not expresly tell you what he means by necessary you found he did if you read the whole Sentence which runs thus pag. 4. And she imposeth her Rites not as the Church of Rome does her's as necessary and as parts of Religion but as merely indifferent and changeable things as we find in her 34th Article c. And why Sir did you conceal this part of the Sentence and thus stop at a Comma You thus proceed Nor do I well understand how they are not made necessary to Salvation when the non-observance of them is made sinfull and meritorious of a being cast out of the Church c. And I assure you that I do as little understand if this be good arguing how whatsoever the King commands of his Subjects or a Master of his Servants is not made by them necessary to Salvation since the non-observance of the Lawfull Commands of each is acknowledged to be sinfull by all that believe these Precepts binding viz. Submit your selves to every Ordinance of man for the Lord's sake c. And Servants obey in all things your Masters c. And as to the Penalty you mention of being cast out of the Church and cut off from the Body of Christ which is the same thing it amounts to thus much That those who will by no means be prevailed with to conform to the Laws of the Society of which they are Members shall be cast out of it which all Societies and Bodies Politique whatsoever have ever thought fit to have inflicted upon obstinate Transgressors of their Laws in order to the preservation of themselves and the upholding of Government amongst them And our Author I am certain will readily grant that none but Obstinate Transgressors of the Churches Laws and such as are incorrigible by all other means first tryed oughâ— to be cast out of the Church and that the Sentence of Excommunication should never be pronounced against them but as the last Remedy As also that the design thereof ought always to be the Reformation of the Offender as well as for example to others never his Destruction But how does this Penalty's being made the Sanction of the Laws of our Church which ordain Rites and Ceremonies for Order's sake and the decent administration of Divine Worship in Publique speak these to be enjoyned as necessary to Salvation when the non-observance of any of them is no otherwise judged to be sinfull than as it is an Act of disobedience to Humane Authority and when this Penalty is never according to the Rules of our Church to be inflicted but in case of the Offender's adding contempt to his disobedience If any instances can be given of persons being Excommunicated upon the account of Nonconformity who are humble and modest and peaceable and that give good evidence of their willingness to comply with the Laws of their Governours as far as they are able with safe consciences this I am sure is wholly the fault of Persons not of our Constitution But this Objection is too inconsiderable to deserve our bestowing so many words upon it All that follows to the bottom of your Fifth Page wherein our Author is concerned hath been replied to And there you thus speak As in England we have a Silent and a Speaking Law so we have also a Silent and a Speaking Church c. We know the Doctrine of the Church of England in the 39 Articles but this is but Ecclesia Muta How many have we that will tell us We are Ecclesia Loquens the Living Church of England and we tell you c. Here follow no fewer than thirteen Doctrines taught by this Ecclesia Loquens contradictory to the 39 Articles But 1. You have given us we thank you the very first information of this Ecclesia Loquens But why do you expect unless we knew you better that we should take your bare word for it Nay we have hardly that for you do not in express terms affirm but ask this Question How many have we that will tell us we are Ecclesia Loquens And therefore it might suffice to give you onely this short answer Do you tell us how many or whether there are any if you know Surely this Church of yours is an Invisible Church or if not none but Dissenters Eyes are clear enough to get the least glympse of it But the truth of it is 't is a mere Figment and the very Dream of a Shadow But 2. Whereas a Positive Assertion of the being of such a Church of England is implied in this Question you cannot well be otherwise understood than as asserting that the Prevailing party of our Church of England Divines have obtruded upon the World this long Beadroll of Heresies as Articles of Faith and so have turned the Old Church of England out of doors And therefore you are brought to this miserable pass that you cannot hold Communion with this New Church except you will separate from and bid adieu to the Old And in good earnest if this be so Dissenters are the onely true Friends of the Church of England as by Law Established and this Church is hugely obliged to them for their Separation But 3. I am well assured that you will never be able to make good this charge or any part of it against any number of the Divines of our Church For I who know I am confident as many of them as most men in England can truly declare as followeth That I cannot name any one Divine of our Church who teacheth your First contradictory Doctrine to the 39 Articles viz. That although we may not terminate our worship in an Image yet we may bow down and worship the true God before an Image Nor your Second viz. That departed Saints know our states here upon Earth and are praying to God for us and therefore we may pray to them Nor know I any one of our Church who teacheth your Third viz. That any Priest may
Turks and Modern Jews as much inclined thereunto And yet I fear the hearts of each of these are no better by nature than theirs were But I am almost ashamed to make any reply to such talk as this And how Sir is it that you can perswade your self thus to object against so plain a matter of fact as no one can be plainer or more indisputable But in what follows you suppose that we have a greater antipathy to Popery now than we had formerly though you do not grant it and then add that if so you fear the Irish Rebellion and the Fire of London and other places have more contributed to it than peoples natural inclinations to true Worship or aversion from Idolatry Well let the cause thereof be what it will if we have a greater Antipathy that 's as much as our Author asserted He did not assign the Cause of it But I pray did you observe any greater inclination to Popery before the Fire of London than you now observe Or before the Irish Rebellion either if you are so old as to be able so early to make Observations I may ask too what hath made the so often mentioned Turks or Modern Jews to be so exceedingly averse to Idolatry that the Irish Rebellion and Fire of London must needs make us so and nothing else By this time I hope you need not to be told the reason which you say you understand not why there is not a necessity for the keeping as wide a distance between Protestants and Papists as God appointed should be kept between the Jews and the Egyptians Though I will lay you a wager you cannot prove that there is not as great a distance in Rites and Ceremonies between our Church and the Church of Rome as there was by Divine Appointment between the Jews and the Egyptians And I 'll lay you another that there is a greater than was by Divine Approbation between the Jews and divers of the Heathen Nations The next Page viz. the 14th containeth nothing but what hath been already fully answered or what is so trifling as not to deserve the least consideration In your 15th Page you say that our Author cannot but know that Calvin P. Martyr and Zanchy and others of our Famous first Reformers have said much more against the retaining unnecessary things abused to Idolatry than he can bring to testifie any of their Approbation of them But in the mean time I perceive you are very willing to have it thought that Mr. Calvin made no bones of contradicting himself though we beg your pardon for not believing it till you are pleased to cite those passages wherein he doth so Methinks you might have favoured us with one at least in opposition to those many our Author hath cited But why should you be so altogether silent too in the quoting of your other Authors But if you had been never so copious herein except you could have brought them in pleading for the Lawfulness of Separation upon the account of the Rites retained in our Church which are abused by the Papists you cannot but be aware that all your Quotations had been nothing to the purpose of confuting our Author But you are so far from being able to doe this that you cannot find them so much as pleading against the Lawfulness of Ministerial Conformity But on the other hand I presume you need not be told that divers of them have declared their Judgments for it Nor that Zanchy particularly at the same time endeavoured to perswade Queen Elizabeth to moderate the urging of Ceremonies and to perswade the Ministers not to stand it out against her Majesty's pleasure if she could not be prevailed with And this he saith he did by the advice of his Prince and many Ministers You proceed to tell us That our Famous Reformers by the Spirit of Prophecy have lamented the probable future state you should have said the certain future state if they were acted by the Spirit of Prophecy of those Churches that have retained any Nest Eggs belonging to those Old Birds What Religion is come to the Saxon and divers other Lutheran Churches we need not tell our Author what is coming among us time will shew But no considerative man needs to be told Sir that if we should be so miserable as to have Popery again prevail in this Kingdom we are not to thank our Liturgy or our Rites and Ceremonies for it as the true cause thereof but our as Vnreasonable as Vnchristian Divisions and our being crumbled into so many Sects and Parties which have extremely weakened our Church which were she as a City united within her self would still be no doubt as impregnable a Bulwark against the Assaults of the Romanists as she hath God be thanked hitherto been And for this reason alone though these Divisions tended to no other Mischief as several other great and lamentable ones are produced by them I would not for all the world fall under the guilt of having contributed to them by instilling such prejudices into the minds of people as might cause them to withdraw from the Communion of our Church and embody themselves in separate Congregations Page 15. You next reply to what our Author saith in reference to Hezekiah's breaking in pieces the Brazen Serpent in his 35th Page And whereas he saith 1. That it was not onely a thing defiled in Idolatrous Services but was made an Idol it self You reply but no more than the Cross or the Picture of the Virgin Mary is at this day made by the Papists I answer do you shew if you can what Papists have made an Idol of an Aerial Sign of the Cross And as to the Picture of the Virgin Mary is that one of our Ceremonies 2. Our Author saith that the Brazen Serpent was at that time actually used as an Idol You reply So is the Cross by the Papists But is this an Answer You know the onely pertinent Answer would have been that it is made use of as an Idol by Church of England-men as the Brazen Serpent was by Jews But this is so far from being true that there is no Cross used among us that was ever made an Idol or Object of Worship by the Papists 3. Our Author saith That the Jews were generally lapsed into this Idolatry You reply so are the Papists universally But if you would speak to the purpose you should have said and proved that so are Church of England-men either universally or generally 4. Our Author saith that there was little hope of reclaiming the Jews any other way You say there is as little hope of reclaiming the Papists from their Idolatry of the Cross But I will not a third time repeat the same Answer Onely I will ask whether there be any hope of reclaiming the Papists from their Idolatry by our laying aside our Ceremonies 5. Our Author saith that although the Brazen Serpent had been a thing onely defiled in Idolatrous Services yet we freely
Church imposeth them not as the other doth on the Consciences of her Members as things of Necessity as parts of Religion or meritorious Services And you need not one word more of Answer to what you object against this than you have had already given you viz. pag. 6. In your 25th page you begin as our Author does with the Ceremony of the Surplice and 1. You say he rightly observeth that all are not obliged to wear it And this is sagaciously indeed observed by him if he does observe it but he onely saith that he cannot imagine why those who are not obliged to wear it should be affrighted from our Churches by the mere sight of so innocent a thing as he before had proved it to be as it is used in our Church but shewed it is far from being an innocent thing as it is used in the Church of Rome 2. You say that you are not scandaliz'd at the sight of it But for all that you know that not a few Dissenters do profess to be so 3. You say that you are not sure that they use a Garment of the same form in the Church of Rome though they use some Garment of the same Colour so that you doubt whether in that we do symbolize with the Church of Rome or no. I was in good hope when I had read thus far that there would have been no Controversie between you and our Author about this Ceremony But I presently found my self mistaken for 4. You make us notwithstanding faultily to symbolize with the Church of Rome in that we will not suffer this Garment to be worn but in Acts of Worship So that you say it is neither merely for necessity nor natural decency nor Ornament nor for distinction But I say that this Garment is required both for Ornament and Distinction You say it is not required for either because all Ministers wear it not at other times But I deny your Consequence for it is required as an Ornamental Garment in Divine Worship and for distinction between a Minister officiating and not officiating You may as well say that for the same reason the Judges Scarlet is neither for Ornament nor Distinction And seeing it is such an Offence that this Garment should be appropriated to Divine Worship I desire you Sir at your Leisure to answer our Famous Hooker's Question viz. To solemn Actions of Royalty and Eccl. pol. Book 5th p. 228. Last Edit Justice their suitable Ornaments are a Beauty are they onely in Religion a Stain Time was when putting on a Gown merely for the Desk and Pulpit was accounted no Offence by Non-Conforming Ministers and consequently they did not then espy any Unlawfulness in appropriating a Garment to Religious exercises Nor do we place one jot more holiness in a Surplice than in a Gown or Cloak either But you say may not jealousies of some homage by it intended to God and such thoughts as those you suggested arise in weaker Christians I answer whether these thoughts may arise in them or no you take as effectual a course as you can that they should arise in them And as for Homage intended to God by wearing the Surplice I don't think any Christians so weak as to phansie such a thing if you and others would but let them alone and not fill their heads with objections against innocent things when you might employ your time with them to infinitely better purpose I pray Sir be not offended if I once for all freely tell you that by your possessing these weak Christians with all imaginable objections against the Lawfulness of obeying Governours in things which are made by your selves doubtfull to them and not with one Objection against the Unlawfulness of Disobedience in doubtfull matters is the way to make them everlastingly weak and to make them worse than weak too It saddens the hearts of not a few good people to observe that the fearfull consequents of such doings have not yet made you sensible whose interest you have all along served by the means of them You next object three things against the Ceremony of the Cross in Baptism pag. 26. 1. You say it is an adding to the Divine Institution unnecessarily I answer we add nothing to Divine Institution I mean we add nothing more to Baptism or any other Ordinance as of Divine Institution than your selves do And as to the Vnnecessariness of this Ceremony if it were necessary it would be no Ceremony at least no humane one If you mean there is no necessity of imposing it It is enough for a Ceremony that it is imposed for good and profitable ends and uses And our Church tells you for what ends and uses this of the Cross is required in the 30th Canon If you mean there is no necessity of using it now it is imposed I beg your pardon for being of a contrary opinion till you prove it to be a Transgression of any law of God And when you have done this I will grant that it is necessary not to use it 2. You say we attribute to the sign of the Cross more than is truly due to it as the Papists do But we say we do not and shall persist in saying so till you prove we do 3. You say that to expound Dedicated in the Canon by Declared you should have said declared to be dedicated is a Catachrestical use of the word What care I for that if the word ought so to be expounded You say you will take no private Doctor 's word for it though greater than Dr. Burges But you cannot otherwise understand that word except you will make our Church to speak contradictions in that Canon There is nothing you object or I think can object against the Ceremony of Kneeling at the Communion but you may find most satisfactorily answered in the Learned Resolution of the Case of Kneeling c. But yet we will not wholly pass by what you say against it Having called the Declaration of our Church concerning it an excellent Declaration pag. 26th you say pag. 27th that it may be it satisfieth you abstracting your thoughts from the Bread while you are upon your Knees And he that cannot with the greatest ease in the world abstract his thoughts from the Bread must be almost starved with fasting But it follows if all cannot be so satisfied shall they therefore be Ruined for their doubt in this thing You shall have no new answer to this besides asking you this Question if there be any danger of Ruine in this case who are most charitable to these Doubters those that doe their utmost to satisfie them that they may not come near the danger or those that use their utmost endeavours to make all means unsuccessfull that are used for their Satisfaction I must needs take notice also of your pleasant answer to this passage in our Author pag. 49. viz. That there being nothing said of the Gesture in our Saviour's Institution of this Sacrament he
of Believers and with his Posterity not as proceeding from him by natural but by spiritual Generation as Heirs of his Faith as is plain from Rom. 4. 16. Therefore the Promise is of Faith that so also it might be by Grace to the end the Promise might be sure to all the Seed of Abraham not to that only which is of the Law but to that also which is of the Faith of Abraham who is the Father of us all both Jew and Gentile that believe So Chap. 9. 6. c. not as tho' the Word or Promise of God to them had taken none effect For they are not all the Israel which are descended of Israel neither because they are the Seed of Abraham are they all Children of God's Covenant but 't is said in Isaac shall thy Seed be called tho' Abraham had more Sons that is all they which are the Children of the Flesh these are not the Children of God but the Children of the Promise only as Isaac was are counted for the Seed Hence saith the Apostle in the name of the Christians Phil. 3. 3. we are the Circumcision which worship God in the Spirit and have no Confidence in the Flesh and it is one God which shall justifie the Circumcision by Faith and the Uncircumcision through Faith and if ye be Christ's then are ye Abraham's Seed and Heirs according to the Promise which God made unto Abraham Furthermore that this Covenant was Evangelical and made with the Posterity of Abraham not as his Natural but as his Spiritual Off-spring will appear in the third place from the initiatory Sacrament into it which was Circumcision or cutting off the Fore-skin of the Flesh as it is written You shall Circumcise the Fore-skin of your Flesh and it shall be a Sign of the Covenant betwixt me and you Hence the Covenant of which it was the Sign is called by * * * Acts 7. 8. St. Stephen the Covenant of Circumcision and Circumcision on the other hand is called by St. Paul the Seal of the Righteousness of Faith Faith or Faithful Obedience being the Condition of that Covenant which God required of the Children of Abraham and which they promised to perform It also signified the Circumcision of the †††〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Mart. Dial. cum Tryph. p. 260. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. p. 261. Heart as Moses said unto the People of Israel Circumcise the Fore-skin of your Hearts Deut. 10. 16. and in Deut. 30. 6. The Lord thy God will Circumcise thine heart and the hearts of thy Seed that thou mayest love the Lord thy God with all thine Heart and with all thy Soul that thou mayest live And agreeable unto this Spiritual Signification of Circumcision St. Paul saith Rom. 2. 28. He is not a Jew which is one outwardly neither is that Circumcision which is outwardly in the Flesh but he is a Jew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose Praise is not of Men but of God As to the Persons who were capable of initiation into the Jewish Church by this Sacrament we have a very plain account at the institution of it in Gen. Chap. 27. I will saith God unto Abraham establish my Covenant between Me and thee and thy Seed after thee for an Everlasting Covenant to be a God unto thee and thy Seed after thee Thou shalt keep my Covenant therefore thou and thy Seed after thee in their Generations this is The Token of my Covenant which ye shall keep between Me and you and thy Seed after thee every Male among you shall be Circumcised And ye shall Circumcise the flesh of your Fore-skin and it shall be a Token of the Covenant betwixt Me and you and he that is eight days old shall be Circumcised among you every Male in your Generations he that is born in the House or bought with Money of any Stranger which is not of thy Seed he that is born in thy House and he that is bought with thy Money must needs be Circumcised and my Covenant shall be in your flesh for an everlasting Covenant From this account of Persons to be Circumcised it is plain First That Gentiles who were born of * * * Exod. 12. 48 49. Gentile Parents in Abraham's House or bought with his Money as Servants then were and Blacks are now among us were to be initiated into the Covenant by Circumcision from whence it appears that the Spiritual Race of Abraham were the Children of the Covenant and that when God promised to be a God to him and his Seed after him he meant the Children of his Faith Hence in all Ages of the Jewish Church if any Gentiles embraced the Jewish Faith and Religion they were admitted into it by Circumcision and thereupon reckoned among the Posterity of Abraham and the peculiar People of God although they were not the Children of Abraham according to the Flesh There were great numbers of Gentiles thus converted to the Jewish Faith and Religion and grafted like wild Branches into the Olive-Tree in all the Ages of the Jewish Church Not to mention particular Persons we read that many of the Medes and Persians became Jews in the time of Ashuerus Esther 8. 17. * * * Selden de jure l. 2. c. 2. Likewise in the time of David and Solomon vast numbers of the neighbouring Countries embraced Judaism and in the time of Hyrcanus the whole Nation of the Idumaeans turned Jews and lived in their own Country according to the Jewish Rites This short account of the Jewish Proselytes may satisfie any Man who is not perverted beyond cure that the Church of the Jews was not founded upon nor constituted by natural Generation but by Spiritual Regeneration as the Church Christian is and that those who were then related unto God as Members of his Church were so because they were the Spiritual Seed of Abraham who then was and still is the Father of the Church and Church Members to whom he is related not in his Natural but in his Religious Capacity as he was a Believer and the Father of all those that believe But Secondly It is manifest from this Scriptural account of persons to be Circumcised that Circumcision was an Ordinance of Latitude comprehending Persons of all Ages and that Children and Minors not yet arrived at years of Discretion who were incapacitated as to some ends of Circumcision were notwithstanding to be solemnly initiated by it as well as grown Men who were capable of all God was pleased to call them his nay they were his Property as much as their Parents of whom they descended he looked upon them as holy and separate and as Candidates of the Covenant and he thought them so well qualified for admission into it that he would not have it put off beyond the eighth day He that is eight days old or as it is in the Original a Son of
but yet I presume they will not say he was Circumcised in vain although he was under the very same incapacity as to the ends of Circumcision that Infants are of Baptism now The best way that I know they have of evading the force of this Argument is by saying that Circumcision was more proper for Infants than Baptism because it left a significant Mark and Character in their Flesh whereas Baptism is a transient Sign and leaves no significant Impression behind it whereby to instruct Men and Women what was done unto them in their Infancy But this is a meer shift First Because the Mark and Character which Circumcision left in the Flesh of the Child was as insignificant to him during the time of his Non-age as Baptism is to Christian Infants neither afterwards could he tell but by the instruction of others what the meaning of that Character was and for what ends it was imprinted in his Flesh And therefore according to their way of reasoning against Infant-Baptism it ought to have been deferred till the full years of discretion when the Circumcised Person might have understood the Spiritual Signification thereof Furthermore in answer to this Objection I must remind them that the Mark and Character which Circumcision left behind it was of no force or signification unless it did appear from the * * * Ezrah 2. 62. Nehem. 7. 5. 64. Registers of the Tribes that the Person circumcised was a Jew I say the Character which Circumcision left behind it was merely of it self of no force nor signification without the Registers or written Genealogies because without them neither the circumcised Person himself nor the Church could know in many Circumstances whether he were a true Son of Abraham or an Egyptian Ismaelite or Samaritan who were all Circumcised as well as the Jews If Baptism then be a Transient Circumcision was an Equivocal Sign and therefore these pretended circumstantial Differences signifie nothing nor make any substantial difference betwixt Circumcision and Baptism as to the capacity of Infants unto both They are capable of contracting a Spiritual Relation unto God by this as formerly they were by that they are capable of having their Spiritual attaindure removed they are capable of receiving the Blessings of the Covenant tho' they cannot perform the duties of it and God may solemnly bind himself unto them tho' they cannot as yet personally bind themselves unto him But Secondly Allowing that Circumcision was more proper for Infants than Baptism yet this difference is wholly avoided by referring the Practice of Infant-Baptism not only unto Infant Circumcision but unto the Original Practice of Infant-Baptism in the Jewish Church which understood very well that it was but a transient rite and left no Character upon the person who was initiated thereby Those therefore who take upon them to argue against Infant-Baptism from this or any other pretended reason take upon them to censure and condemn the Jewish Church which for many Ages Baptised Infants and Minor Proselytes into the Covenant as well as actual Believers and yet were never censured or reproved for it by any Prophet which we may presume they would have been had Baptismal Initiation of Infants into the Covenant been so absurd insignificant and abusive a practice as the Professors against Infant-Baptism vainly pretend it is Having now I hope sufficiently proved that Infants are not uncapable Subjects of Baptism Let us proceed to state the next Question which is this Quest II. Whether Infants are excluded from Baptism by Christ Where in the first place I must observe that the Question ought to be proposed in these Terms and not Whether Christ hath commanded Infants to be Baptized For as a good * * * Herodot lib. 2. Author observes of the River Nile that we ought not to ask the reason Why Nile overflows so many days about the Summer-solstice But rather Why it doth not overflow all the Year long So in the Controversie about Infant-Baptism the enquiry ought not to be whether Christ hath commanded Infants to be Baptized But whether he hath excluded them from Baptism Because considering the practice of the Jewish Church as to Infant-Circumcision and Infant-Baptism too it must needs be granted that a Command from Christ to initiate Proselytes out of all Nations into the Christian Religion must without an exception to the contrary be understood to comprehend Infants as well as Men. As for Example suppose our Saviour had not changed the Seal of the Covenant but instead of Baptizing had said unto the Apostles Go and make all Nations my Disciples Dr. Stillingfleets Vindication of the A. C. p. 100. Circumcising them in the Name of the Father and of the Son and of the Holy Ghost I appeal to any Impartial Man's judgment whether the Apostles receiving such a Commission to Circumcise Proselytes of all Nations would not have presumed without directions to the contrary that it was Christ's Intention that the Infants of adult Proselytes should be Circumcised as well as Proselytes themselves according to the Commandment of God under the Old Testament and the Practice of the Jewish Church And if a command to Proselyte and Circumcise all Nations would without an exception have comprehended Infants as well as Men why should it be imagined that the command to Proselyte and Baptize all Nations should not likewise comprehend them seeing that Infant-Baptism as well as Infant-Circumcision had been the immemorial Practice of the Jewish Church This is so true that supposing our Saviour had intended the gathering of Churches among the Gentiles according to the Old Testament and the Custom of the Jewish Church he need not have expressed his meaning in any other manner than by saying unto the Apostles Go Proselyte all Nations Circumcising and Baptising of them c. Nay he could scarce have expressed his Intentions in a more emphatical or intelligible manner unto them who being Jews must needs have the same Apprehensions as to the Subjects of Initiation and Church-Membership under the Gospel that they had under the Law They had lived under a Dispensation where Infants were initiated both by Circumcision and Baptism into the Church and without they had been instructed to the contrary they must naturally have understood their Commission of Baptizing to have extended unto Infants as well as actual Believers as if for instance God should now extraordinarily call twelve Men of any Christian Nation where Infant-Baptism had been a constant and universal Practice and bid them go and Proselyte the Indians baptizing them c. None of these Men could possibly imagine that Infants were excepted out of their Commission but common â—ense on the contrary would oblige them to understand it according to the usage of their own Church Besides abstracting at present from the Controversie Whether Christ did or did not exclude Infants from Baptism What reason can any Man give why he who fetched so many of his Institutions from Jewish usages should
Jewish Church Or if in a short History of their Mission and Undertaking we should have read that they Circumcised and Baptized as many Proselytes as gladly received their word would this have been an Argument that they did not also Circumcise and Baptize the Infants of those believing Proselytes according to the Laws and Usages of their mother-Mother-Church No certainly such a Commission to Proselyte Strangers to the Jewish Religion could not in reason have been strained to prejudice the customary right of Infants to Circumcision and Baptism and therefore in parity of reason neither could the Apostles so understand their Commission without other Notices as to exclude Infants from Sacramental Initiation into the Church The plain truth is their Commission was a direction how they should proselyte Strangers to Christianity according to the nature of propagating a new Religion in strange Countries as it is set forth by the Apostle Rom. 20. 14. How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a Preacher And how shall they Preach unless they be sent Accordingly they were sent out to Preach or to Disciple Men and Women by Preaching and to Baptize as many of them as should upon their Preaching Believe and Repent But though the Order of Nature required that they should proceed in this Method with grown Persons as the Jews were wont to do with Proselytes to the Law yet it did not hinder that they who had been born and bred Jews should initiate the Infants of such Proselyted Persons according to the usage of the Jewish Church What need Christ have said more unto them when he sent them out than to bid them Go and teach all Nations Baptizing them in the Name of the Father c. Or to Preach the Gospel to every Creature and tell them that he that would believe the Gospel and be Baptized should be saved But then the respective sence of these words could only concern adult Persons and their qualification for Baptism but could in no reason be construed by them to exclude Infants but only unbelieving Men and Women whereof none were to be admitted into the Church by Baptism before they were taught Christianity and had confessed their Faith and Sins Should God as I said before call twelve Men of any Church where Infant-Baptism had been the constant and undoubted practice and bid them go and Preach the Gospel in the Indies to every creature and to say He that believeth the Doctrine which we Preach and is Baptized with the Baptism which we Administer shall be Saved I appeal to any Dissenter upon the account of Infant-Baptism whether he thinks that these Men bred up to the practice of Infant-Baptism could in probability so interpret this Commission as to think that it was God's intention that they should exclude the Infants of believing Proselytes from Baptismal admission into the Church The Professors against Infant-Baptism put the greatest stress upon these words of our Saviour He that believeth and is baptized shall be Saved But if they would well consider the next words they would find that Infants are not at all concerned in them because it follows but he that believeth not shall be Damned The same want of Faith which here excludes from Baptism excludes also from Salvation and therefore it cannot be understood of Infants unless they will say with the * * * The Petrobusians vid. Cassandri praefat ad Duc. Jul. Cli. praefat advers Anabaptistas Original Anabaptists that the same incapacity of believing which excludes them from Baptism excludes them from Salvation too Wherefore it is plain that the believing and not believing in that Text is only to be understood of such as are in capacity of hearing and believing the Gospel that is of grown Persons just as the words in Joh. 3. 36. He that believeth on the Son of God hath Everlasting Life and he that believeth not shall not see Life but the Wrath of God abideth on him Thus far have I proceeded to shew how inconclusively and absurdly the Anabaptists go about to prove that Infants ought to be excluded from Baptism from the fore-mentioned Texts which speak of the Order of Proselyting grown Persons and their Qualifications for Baptism and as little success have they with some others which they bring to shew how unprofitable Baptism is for Infants as that in 1 Pet. 3. 21. Where the Apostle tells us that external Baptism of putting away the filth of the Flesh of which Infants are only capable signifies nothing but the answer of a good Conscience towards God of which say they Infants are altogether uncapable to which the answer is very easie that another Apostle tells us that external Circumcision of which Infants were only capable profited nothing without keeping the Law which Infants could not keep nay that the outward Circumcision of which Infants were only capable was nothing but that the inward Circumcision of the heart and in the spirit was the true Circumcision and yet Infants remaining Infants were utterly uncapable of that so that their way of arguing from this and such like Texts proves nothing because it proves too much and stretches the words of the Apostles unto undue consequences beyond their just Meaning which was only to let both Jews and Christians know that there was no resting in external Circumcision or Baptism but not that their Infants were unprofitably Circumcised and Baptized So weak and unconcluding are all the Arguments by which the Anabaptists endeavour from Scripture to prove that Christ hath limited the Subject of Baptism unto grown Persons put them all together they do not amount to any tolerable degree of probability much less unto a presumption especially if they be put in the ballance against the early and universal practice of the Catholick Church Had not the Church been always in possession of this practice or could any time be shewed on this side the Apostles when it began Nay could it be proved that any one Church in the World did not Baptize Infants or that any considerable number of Men otherwise Orthodox did decline the Baptizing of them upon the same Principles that these Men do now then I should suspect that their Arguments are better than really they are and that Infant-Baptism might possibly be a deviation from the rule of Christ But since it is so universal and ancient a practice that no body knows when or where it began or how from not being it came to be the practice of the Church since there was never any Church Antient or Modern which did not practise it it must argue a strange partiality to think that it could be any thing less than an Apostolical Practice and Tradition or the Original use of Baptism in its full Latitude under the Gospel which it had under the Law Had the * * * Ecquid verisimise est tot
Sacraments to them for whom they were instituted As for an Example we may behold Joshua who most diligently procured the People of Israel to Jos 2. be Circumcised before they entred into the Land of Promise but since the Apostles were the Preachers of the Word and the very Faithful Servants of Jesus Christ who may hereafter doubt that they Baptized Infants since Baptism is in place of Circumcision Item The Apostles did attemperate all their doings to the Shadows and Figures of the Old Testament Therefore it is certain that they did attemperate Baptism accordingly to Circumcision and Baptized Children because they were under the Figure of Baptism for the People of Israel passed through the Red Sea and the bottom of the Water of Jordan with their Children And although the Children be not always expressed neither the Women in the Holy Scriptures yet they are comprehended and understood in the same Also the Scripture evidently telleth us That the Apostles baptized whole Families or Housholds But the Children be comprehended in a Family or Houshold as the chiefest and dearest part thereof Therefore we may conclude that the Apostles did Baptize Infants or Children and not only Men of lawful age And that the House or Houshold is taken for Man Woman and Child it is manifest in the 17. of Genesis and also in that Joseph doth call Jacob with all his House to come out of the Land of Canaan into Egypt Finally I can declare out of ancient Writers that the Baptism of Infants hath continued from the Apostles time unto ours neither that it was instituted by any Councels neither of the Pope nor of other Men but commended from the Scripture by the Apostles themselves Origen upon the Declaration of St. Paul's Epistle to the Romans expounding the 6. Chapter saith That the Church of Christ received the Baptism from the very Apostles St. Hierome maketh mention of the Baptism of Infants in the 3. Book against the Pelagians and in his Epistle to Leta St. Augustine reciteth Heb. 11. for this purpose a place out of John Bishop of Constantinople in his 1. Book aganst Julian Chap. 2. and he again writing to St. Hierome Epist 28. saith That St. Cyprian not making any new Decree but firmly observing the Faith of the Church judged with his fellow Bishops that as soon as one was born he might be lawfully Baptized The place of Cyprian is to be seen in his Epistle to Fidus. Also St. Augustine in writing against the Donatists in the 4. Book Chap. 23. 24. saith That the Baptism of Infants was not derived from the authority of Man neither of Councels but from the Tradition or Doctrine of the Apostles Cyril upon Leviticus Chap. 8. approveth the Baptism of Children and condemneth the iteration of Baptism These Authorities of Men I do alledge not to tie the Baptism of Children unto the Testimonies of Men but to shew how Mens Testimonies do agree with God's Word and that the verity of Antiquity is on our side and that the Anabaptists have nothing but Lies for them and new Imaginations which feign the Baptism of Children to be the Pope's Commandment After this will I answer to the sum of your Arguments for the contrary The first which includeth all the rest is It is Written Go ye into all the World and Preach the glad Tidings to all Creatures He that believeth and is Baptized shall be Saved But he that believeth not shall be Damned c. To this I answer That nothing is added to God's Word by Baptism of Children as you pretend but that is done which the same Word doth require for that Children are accounted of Christ in the Gospel among the number of such as believe as it appeareth by these words He that offendeth Matth. 18. one of these little Babes which believe in me it were better for him to have a Milstone tyed about his Neck and to be cast into the bottom of the Sea Where plainly Christ calleth such as be not able to confess their Faith Believers because of his mere Grace he reputeth them for Believers And this is no Wonder so to be taken since God imputeth Faith for Righteousness unto Men that be of riper Age For both in Men and Children Righteousness Acceptation or Sanctification is of mere Grace and by Imputation that the Glory of God's Grace might be praised And that the Children of Faithful Parents are Sanctified and among such as do believe is apparent in the 1 Cor. 1 Cor. 7. 7. And whereas you do gather by the order of the words in the said Commandment of Christ that Children ought to be taught before they be Baptized and to this end you alledge many places out of the Acts proving that such as Confessed their Faith first were Baptized after I answer That if the order of words might weigh any thing to this Cause we have the Scripture that maketh as well for us St. Mark we read that John did Baptize in the Desart Mark 1. Preaching the Baptism of Repentance In the which place we see Baptizing go before and Preaching to follow after And also I will declare this place of Matthew exactly considered to make for the use of Baptism in Children for St. Matthew hath it written in this wise All Power is Matth. 28. given me saith the Lord in Heaven and in Earth therefore going forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Disciple ye as I may express the signification of the Word that is make or gather to me Disciples of all Nations And following he declareth the way how they should gather to him Disciples out of all Nations baptizing them and teaching by baptizing and teaching ye shall procure a Church to me And both these aptly and briefly severally he setteth forth saying Baptizing them in the Name of the Father and of the Son and the Holy Ghost teaching them to observe all things whatsoever I have commanded you Now then Baptism goeth before Doctrine But hereby I do not gather that the Gentiles which never heard any thing before of God and of the Son of God and of the Holy Ghost ought to be Baptized neither they would permit themselves to be Baptized before they knew to what end But this I have declared to shew you upon how feeble Foundation the Anabaptists be grounded And plainly it is not true which they imagine of this Text that the Lord did only command such to be Baptized whom the Apostles had first of all taught Neither here verily is signified who only be to be Baptized but he speaketh of such as be of perfect age and of the first Foundations of Faith and of the Church to be planted among the Gentiles which were as yet rude and ignorant of Religion Such as be of Age may hear believe and confess that which is Preached and taught but so cannot Infants therefore we may justly collect that he speaketh here nothing of Infants or Children But for all this
show that this Ceremony hath nothing owing in it to that which we call Popery because it was establisht in the Church so long before that Mystery of Iniquity had its being And tho through the Antiquity of it if warrantable at the first it becomes so much the more Venerable and might justly lay some restraints upon the modest Christian in his Censures against it yet doth not this put it beyond the degree of an indifferent Ceremony without which the Sacrament of Baptism is declar'd by our Church as complete and perfected Did the Antiquity of its practice make it necessary it might prove as necessary almost in every Action of Life as well as Baptism because as I have noted before Tertullian tells us it was once so used No it only gives us the warrant of doing it because practis'd in the most incorrupt Ages of Christianity and the necessity of keeping it still in use lyes not so much in that it was the Custom of some Church or Constitution of some Council in former days as that it is the Custom of our Church now and the appointment of our Governours But Secondly It is further considerable that the use of the Cross as it is ordain'd and appointed in our Church hath not the least affinity with the use of it as it is in the Romish Rituals 1. We do by no means allow any visible Images of a Crucifi'd Jesus so as to have the least concern in any part of our Worship There is no mention of them in our Rubrick there is hardly in any writings of the Doctors of our Church one passage to be found of that latitude that Mr. Baxter amongst his calmest thoughts hath Christian direct Ecclesiastical Cases qu. 113. p. 875. Ibid. p. 876. not adventur'd to say that is that a Crucifix well befiteth the Imagination and Mind of a Believer nay further that it is not unlawful to make an Image and gives the instance particularly of a Crucifix to be the objectum vel medium excitans ad cultum Dei an Object or medium of our consideration exciting our minds to Worship God The sense of our Church is truly exprest in this matter by Mr. Hooker who tells us that between the Cross which Superstition honoureth as Christ and that Ceremony of the Cross which serveth only for a sign of Remembrance there is as plain and great a difference as between those brazen Images which Solomon made to bear up the Cistern of the Temple and that which the Israelites in the Wilderness did adore Eccles Pol. l. 5. p. 348. Or between those Altars which Josias destroy'd because they were Instruments of meer Idolatry and that which the tribe of Reuben with others erected near the River Jordan to far other purposes Ours is no other than a meer transient or as others express it aerial figure of the Cross which comes not within the widest notion of an Image or if it were so is so very transient that it abides not so long as to be capable of becoming any Object or medium of Worship any further than any words we use in Worship may do 2. The use even of this transient sign bears no kind of Conformity or likeness with the use of it in the Church of Rome They use it upon numberless occasions beside Baptism If they enter in or go out of Church or a Friends House when they say their Prayers or are present at any Religious Solemnity If startled at Thunder taken in a storm frighted with a spectrum or are surpriz'd with any kind of Fear or Astonishment they bless themselves still and take refuge under this sign of the Cross which they will make upon themselves If they visit the sick administer the extreme Unction or indeed perform any of their other Sacraments so call'd by them the transient sign of the Cross must begin and close all But then in the Sacrament of Baptism the use of this sign is so exceedingly different as well in the nauseous Repetitions of it before and afterward in the Forehead in the Mouth and upon the Brest as also the Monstrous Significations according to the divers places whereon it is imprest that nothing can be more Beside that it is not us'd at the time nor with the form of words that we use it with So that there is not the least agreement betwixt us and them either in the use or in the significancy of this Ceremony and so no reasonable offence can be taken at it upon any Symbolizing of ours with the Church of Rome in it All this might be further confirm'd by giving a particular view of the Roman Ritual as to what respects their office for Baptism but this is done by a better hand upon another See Case about the Ch. of Engl. Symbol with the Ch. of Rome p. 10. 11. 12. Case of this kind Lastly Although it cannot be deny'd but the Church of Rome hath greatly abus'd this Ceremony to very ill purposes of Superstition yet doth not this make it unlawful to continue the reform'd use of it amongst us that have professedly separated from the Corruptions of that Church It is a Principle that some of our Brethren imagine they are very well fortify'd in from some instances in the Gld Testament viz. that whatever hath been abus'd to Idolatrous or Superstitious purposes should eo nomine be abolisht But perhaps they would find this much more a question than they have hitherto presum'd if they would consider that if this Principle were true it would go nigh to throw a scorn upon all or most so the Reformations that have been made from the Church of Rome for they do not seem to have govern'd themselves by this Rule Some of them in their publick Confessions declaring that they might lawfully retain such Rites or Ceremonies as are of advantage to Faith the Worship of God or Peace and Order in the Church though they had Confess Bohem. Art 15. been introduc'd by any Synod or Bishop or Pope or any other It is a Principle that would render Christianity impracticable because no Circumstance no Instrument no Ministry in Worship but may have been some way or other abus'd and desecrated by Pagan or Romish Idolatries It would make every Garment of what shape or of what colour soever unfit for use in our Religious services for not only the White but the Red the Green and the Black have been us'd even for the significancy of their respective colours by the Gentile or the Romanist to very superstitious purposes in divine Worship It would condemn the Practice of those very Persons that would pretend this to be their Principle For they have few of them carry'd it to that height as to abolish Churches Fonts or other Vtensils but have thought fit to make use of them in the same services of Religion as formerly though not in those modes by which they were abus'd to Superstition and Idolatry All which they should not do if either
betoken our being made new Creatures and entred into a new State or Condition of Life which still they seem to aim more expresly at in their general care to give the Child some Scripture Name or some name that should signify some excellent vertue or Grace some Religious duty owing to God or some memorable benefit receiv'd from him Here we have an outward Visible sign and this too sometimes of an inward Spiritual Grace and yet this no more accounted a new Sacrament or a Sacrament within that of Baptism than we do our Sign of the Cross and indeed there seems just as much reason for the one as for the other and no more 2. Those Arguments which some of our Dissenting Brethren have us'd in Plea for the posture of sitting at the Lords Supper do shew that besides what they urge from the posture wherein our Saviour himself celebrated it they apprehend some Significancy in the gesture that renders it more accommodate to that ordinance than any other for some of them plead for the posture of sitting as being most properly a Table-gesture and doth best of all express our fellowship with Christ and the honour and priviledg of Communion with him as Co-heirs Now in this matter let us consider our Lord hath no where expresly Commanded us to perform this Sacrament in a sitting posture much less hath he told us that he ordain'd this gesture in token of our fellowship with him so that we see this gesture of sitting by the Tenor of their Argument made an outward Visible sign of an inward and Spiritual Grace and this not from any antecedent express institution of Christ which notwithstanding this posture of sitting is not accounted by those that frame the Argument any new or additional Sacrament to that of the Lords Supper 3. Lastly Those of the Congregational way have a formal Covenant which they insist upon that whoever will be admitted into any of their Churches must engage themselves in this is of that importance amongst them that they call it the Constitutive Form of a Church that which makes any particular Person Member of a Church Apol. for Church-coven Yea and as another expresses it that wherein the Vnion of such a Church doth consist We will suppose then this Covenant administer'd in some form or other and the Person admitted by this Covenant into an Independant Church declaring his consent by some Action or other such as holding up his Hand or the like Let me ask them What must they of that Church think of this Rite or Ceremony of holding up the hand will they not look upon it as a token of his consent to be a Church-Member Here then is an outward Visible sign of What of no less according to their apprehension of things than a perfect new State and Condition of Life that is of being embody'd in Christ's Church engag'd to all the Duties and enstated in all the priviledges of it Will they say that this way of admission either the form of words wherein their Covenant is administred or the Ceremony of holding up the hand by which this Covenant is taken and assented to was originally ordain'd by Christ or do they themselves esteem this of the nature of a Sacrament or did the Presbyterian-Brethren in all their Arguments against this way charge them with introducing a new Sacrament So that from all instances imaginable both of the Jewish and Christian Church and that both Primitive and later Reformations even from the particular practices of our Dissenting Brethren it is very Evident how unreasonable a thing it is that though we sign the baptiz'd person with the Sign of the Cross in token that hereafter he shall not be ashamed to confess the Faith Christ of Crucifi d c. We should be accus'd as introducing a new Sacrament or adding the Sacrament of the Cross to that of Baptism But then they tell us secondly we seem to own it our selves when in an entire Representative of our Church such as we suppose a Convocation to be it is actually determin'd that by the Sign of the Cross the Person Baptiz'd is dedicated to the service of him that dy'd upon the Cross and what can be more immediate saith one of our Brethren than in the present dedicating act to use the sign and express the dedicating Signification It is confest that the 30th Canon doth say the Cross is an honourable badg whereby the Infant is dedicated c. And the stress of the Objection in this part of it lieth in the word dedicated that is because the Sacrament of Baptism is it self a Seal of Admission into Covenant and Dedication to God and the Christian Religion therefore by using a Symbolical Ceremony of humane institution whereby we profess the Person Baptiz'd dedicated to the service of him that dy'd upon the Cross we have made a new Sacrament and added to that of Baptism to dedicate him in our own invented way as Christ hath in that which he hath instituted 1. To this I answer that surely the word dedication is of a much larger Signification than that it should be confin'd meerly to the Interpretation that our Brethren would put upon it The meaning of dedication properly is the appropriating of any thing or Person to any peculiar service such as a Church or Temple for the Worship of God any Person to the profession the true Religion to the Ministry or to any kind of attendance at the Holy Altars This is the strictest sense of dedication but then in a larger sense we may suppose it apply'd to any strict or conscientious discharge of all the Duties and answering all the ends of the first dedication Thus suppose a Man ordain'd to the Ministry whereby he is properly dedicated to the work and service of the Gospel he may by some solemn act of his own dedicate himself to a zealous and faithful discharge of that Office and this after some time that he may have apprehended himself hitherto not so diligent in the trust that had been committed to him This cannot be call'd in any sense a new ordination but it may with reason and sense enough be stil'd a dedicating of a Man's self more particularly to the service of God in the discharge of that Ministry he was ordain'd to And therefore 2. In this sense the Convocation ought in all justice to be understood when they in explaining the intention of the Cross tell us it is an honourable badg whereby the Infant is dedicated to the service of him that dy'd upon the Cross c. And yet I must needs say it seems hard measure upon the Church of England that if those in a Convocation should not have apply'd the word dedication to what might be most strictly the sense of it that this should be so severely expounded that no other declarations of their meaning and intention must be accepted of than what meerly the strict and critical sense of that word will bear Surely
there are many expressions in the Fathers that may seem more distant from that sense we are willing to take them in and we should be very loth to yield them up as the Authors or Defenders of some dangerous Opinions in the Church of Rome because some phrases of theirs in the rigour of them may be prest to a kind of meaning that may seem to favour them There is a necessary allowance to be given to some schemes of Speech and meaning of words or else we should be in a perpetual wrangle and dispute about them However there doth not need even this sort of Charity for this word dedicated upon which such weight of Argument hath been lay'd For as in all Authors it hath been variously used so is it properly enough apply'd in this Canon for the design for which it was used and the declaration is plain and intelligible enough to the candid and unprejudic'd mind The word dedication as they use it may properly enough signifie a Confirmation of our first dedication to God in Baptism and a declaration of what the Church thinks of the Person Baptiz'd what she doth expect from him and what Obligations he lieth under by his Baptism And as a medium of this declaration the sign of the Cross is made being as expressive as so many words what the Infant by his Baptism was design'd to the Apostle himself having comprehended the whole of Christianity under that term and denomination of the Cross Now that our Church did design this declarative dedication by the use of this sign and none other is very evident in that though the word dedicated is used in the explication of their sense in that Canon yet do they there refer to the words used in the Book of Common Prayer By comparing therefore the Canon and the Office for Baptism together the Canon directing to the Office and the Rubrick belonging to the Office directing to the Canon we may observe what stress is to be lai'd upon the word Dedicated that is how far they were from desâ—gning the same sort of immediate dedication that is made by Baptism and yet how by the Cross we may properly enough be said to be dedicated too As to the Sacrament of Baptism we are all agreed that by that we are dedicated to the Service of Christ and the Profession of his Gospel Now the Church of England both in the Rubrick and Canon do affirm and own that the Baptism is complete and the Child made a Member of Christ's Church before the Sign of the Cross is made use of or if upon occasion it should not be made use of at all It is expresly said We receive this Child into the Congregation of Christ's Flock and upon that do sign it with the Cross So that the Child is declar'd within the Congregation of Christ's Flock before the Sign of the Cross be apply'd to it Beside that in the Office for private Baptism where the Sign of the Cross is to be omitted we are directed not to doubt but that the Child so Baptiz'd is lawfully and sufficiently Baptiz'd the Canon confirming it that the Infant Baptiz'd is by vertue of Baptism before it be sign'd with the sign of the Cross receiv'd into the Congregation of Christ's Flock as a perfect Member thereof and not by any power ascribed unto the sign of the Cross If therefore we be dedicated in Baptism and the Baptism acknowledg'd complete and perfect before or without the use of this Sign the Church cannot be suppos'd ordaining so needless a repetition as this would be to dedicate in Baptism then to dedicate by the Cross again but that which they express by dedicated by the Cross must be something very distinct from that dedication which is in Baptism that is the one is a sign of dedication the other is the dedication it self as distinct the one from the other as the Sign of Admission is from Admission it self and a signification of a priviledg is from an Instituted means of Grace It seems a thing decent and seasonable enough that when it hath pleas'd God to receive a person into his favour and given him the Seal of it that the Church should give him the right hand of fellowship solemnly declaring and testifying he is receiv'd into her Communion by giving him the Badg of our Common Religion So that this is plainly no other than a Declaration the Church makes of what the Person Baptiz'd is admitted to what engagement he lies under when capable of making a visible Profession It expresseth what hath been done in Baptism which is indeed not a sign of Dedication but Dedication it self as I have already said as also the Cross is not dedication itself but a sign of it Which Declaration is therefore made in the name of the Church in the plural number We Receive this Child into the Congregation of Christs Flock and do sign him with the sign of the Cross c. Whereas in Baptism the Minister as the immediate agent of Christ by whom he is Authoriz'd and Commissionated in the singular number as in his Name pronounceth it I Baptize thee in the Name of the Father the Son and the Holy Ghost As to what is urg'd above that nothing can be more immediate than in the present dedicating act to use the sign and express the dedicating signification they must know it might have been more immediate either to have plac'd this Sign before Baptism or to have appointed some such form of words in applying it as the Church of Rome doth or if it had been pretended to be of divine Institution and necessary to make the Sacrament of Baptism compleat and perfect And thus I presume I have run through the main debate betwixt us and our dissenting brethren as to this Case Wherein I hope I have neither misrepresented their objections nor let pass any material strength in them nor in replying to them used any one provoking or offensive word Would they but read and weigh this and the other Discourses of this kind with the same calmness of temper and study of mutual agreement wherewith I dare say they have been written I cannot think there would abide upon their Spirits so vehement a desire for the removal of these things but it might rather issue in a peaceable and happy closure in the use of what hath been made appear was so innocently taken up and might with so much advantage under the encouragement of serious and good Men be still retained I do not indeed think any of our Church so fond of this Ceremony particularly but that if the laying it aside might turn to as great Edification in the Church as the serious use of it might be emprov'd to our Governours would easily enough condescend to such an overture Instances of this have been given in our Age and our Presbyterian-Brethren in their Address to the Bishops do own that divers Reverend Bishops and Doctors in a Paper in Print Except
to Idolatry But here a few things must be premised to prevent Cavils and Mistakes 1. I take it for granted that indifferent things may be lawfully See the Case of Indifferent Things used in the Worship of God This is supposed in the present Question for otherwise it would be sinful in us to Kneel whether that Gesture had been ever used or abused by Idolaters or no. 2. I grant that the Worship of God is to be preserved pure See Dr. Fal. lib. Eccles p. 443. from all sinful Mixtures and Defilements whatsoever whether of Idolatry or Superstition and that things otherwise indifferent which either in the design of them that use them or in their own present tendency do directly promote or propagate such Corruptions do in that case become things unlawful To follow Idolaters in what they think or do amiss to follow them generally in what they do without other reason than onely the liking we have to the Pattern of their Example which liking doth intimate a more universal approbation than is allowable in these cases I think with the Reverend Mr. Hooker Conformity Hook Ecles Pol. l. 4. p. 165. with Idolaters is evil and blame-worthy in any Christian Church But excepting these Cases it is not sinful or blame-worthy in any Society of Christians to agree with Idolaters in Opinion or Practice and to use the same Rites which they abuse And consequently our Church is not to be blamed or charged with Idolatry for her Agreement with the Church of Rome in using the same Ceremonies unless it can be proved that the Church of England doth abuse the said Ceremonies to sinful ends or that the Ceremonies used and appointed by our Church naturally tend to promote the Corruptions practised in the Church of Rome and were ill designed or that she did not follow the general Rules of Gods Word the Directions of the Holy Ghost in appointing and enjoyning the use of Ceremonies as being godly comely profitable but overlooking all this had an eye purely to the Example of Idolatrous Papists in what they did amiss Now this I am sure can never be made good against our Church who hath sufficiently vindicated her self by the open declarations she hath printed to the World from all accusations of this nature Let but any man consult the Articles of Religion Art 20. Art 34. Canon 18. the Preface to the Book of Common-Prayer just after the Act of Vniformity the two excellent Discourses that follow it concening the Service of the Church and Ceremonies and the Reasons she hath publisht at the end of the Communion-service for enjoyning her Communicants to receive Kneeling I say let any man peruse these and he will receive ample satisfaction that our Governours in Church and State in appointing the use of Ceremonies did not steer by the Example of Idolaters nor enjoyn them out of any ill design or to any ill ends but were conducted by the light of Gods Word the Rules of Prudence and Charity the Example of the holy Apostles and the Practice of pure Antiquity These things being premised I proceed to prove this Assertion That it is not sinful to use such Things and Rites as either have been or are notoriously abused to Idolatry Or which is all one That to Kneel in the Act of Receiving according to the custom of the Church of England is not therefore sinful because it hath been and is notoriously abused to Idolatry for these Reasons 1. In general No abuse of any Gesture though it be in the most manifest Idolatry doth render that Gesture simply evil and for ever after unlawful to be used in the Worship of God upon that account For the abuse of a thing supposes the lawful use of it and if any thing otherwise lawful becomes sinful by an abuse of it then it 's plain that it is not in its own nature sinful but by accident and with respect to somewhat else This is clear from Scripture for if Rites and Ceremonies after they have been abused by Idolaters become absolutely evil and unlawful to be used at all then the Jews sinned in offering Sacrifice erecting Altars burning Incense to the God of Heaven bowing down themselves before him wearing a Linnen Garment in the time of Divine Worship and observing other Things and Rites which the Heathens observed in the Worship of their false Gods No say the Dissenters we except all such Rites as were commanded or approved of by God and such are all those fore-mentioned But say I it 's a silly Exception and avails nothing For if the abuse of a thing to Idolatry makes it absolutely sinful and unlawful to be used at all then it 's impossible to destroy that Relation and what hath been once abused must ever remain so that is an infinite power can't undo what hath been done and clear it from ever having been abused And therefore I conclude from the Command and Approbation of God that a bare Conformity with Idolaters in using those Rites in the Worship of the true God which they practice in the Worship of Idols is not simply sinful or formal Idolatry for if it had God had obliged the Children of Israel by his express Command to commit sin and to do what he strictly and severely prohibited in other places In truth such a Position would plainly make God the Author of sin 2. This Position That the Idolatrous abuse of any thing renders the use of it sinful to all that know it is attended with very mischievous consequences and effects First It intrenches greatly upon Christian liberty as dear to our Dissenting Brethren as the Apple of their Eyes and I wonder they are not sensible of it At other times they affirm that no earthly power can rightly restrain the use of those things which God hath left free and indifferent and that those things which otherwise are lawful become sinful when imposed and enjoyned by lawful Authority and yet these very men give that power to Strangers both Heathens and Papists which they take away from their own rightful Princes and lawful Superiours An Idolater may yoke them when a Protestant Prince must not touch them And what more heavy and intolerable Yoke can be clapt on our necks than this That another mans abuse of any thing to Idolatry though in its own nature indifferent and left free by God renders the use of it sinful Whether this be not a violation of Christian Liberty let St. Paul determine who tells us that to the pure all things are pure and affirms it lawful to eat of such things as had been offered to Idols and to eat whatsoever was 1 Cor. 10. 25 27 28 29. sold in the shambles And what reason is there why a Gesture should be more defiled by Idolaters than Meat which they had offered up in Sacrifice to Idols and why should one be sinful and idolatrous to use and not the other Certainly St. Paul would never have granted them
strongly enforc'd upon his Mind or in Prayers which among them are better compos'd and more fervently sent up unto God and in all other parts of Devotion which there are better fram'd and order'd to affect his Soul and make a truly Christian man These two things being explain'd and premis'd the Answer to the Question will be found true if we consider these following Reasons 1. That the Ground upon which the Question stands is false viz. There is not better Edification to be had in the Separate Meetings than in the Communion of the Church of England This will appear if we consider 1. How apt and fit the whole Constitution of the Church of England is to Edifie Mens Souls 2. That this Constitution is well us'd and manag'd by the Pastors of our Church for Edification The first will be manifest by Induction if we consider the several parts of her Constitution reducible to these following Heads 1. Her Creeds or Articles of Faith are those which our Dissenters themselves allow which are full and plain containing all Necessaries and Fundamentals in Religion nothing defective in Vitals or Integrals to make up the Body of a true Christian Church Christ that founded his Church best knew what was absolutely necessary to her being and there is nothing that he hath declar'd to be so but is contain'd in her Creeds Whatever is fundamental for us to know of the Nature of God is to be found there or by easie Consequences deduced from them Would we know what we ought to believe of the Nature of Christ or his Offices the Designs of his coming upon Earth the Constitution of his Reign and Government the Rewards and Punishments of his Laws the Times of Account and Retribution the mighty Miracles and extraordinary Acts of Providence to confirm these we may read them at large in Holy Writ and find wisely summ'd up in our Creeds Whose Articles to help the Memories of Men are short and few and to assist the dulness of their Understandings are manifest and plain they containing no more than what was some way or other either suppos'd before or included in or following from that brief Creed the Character of a true Christian that Jesus is the Christ the Son of God 1 John 4. 15. 5. 5. Whatever is any way reveal'd by God as necessary is an Article of our Faith nothing that is nice and obscure fit onely for dispute and wrangling is brought into our Creed all whose Articles are Primitive and of Divine right none of them purely speculative or curious but plain and useful in order to practice naturally leading to an Holy Life the end of all Religion We love every thing that is truly ancient and Apostolical but we cannot call that an eternal truth which was but yesterday and we are ready to embrace all truth but we cannot call that the High-Priest which is but the Fringe of his Garment We believe all that the early Christians in the first 300 Years thought sufficient for them to know and they were very secure that this would save them And if any truth be disguis'd or defac'd by the iniquity of the descending Ages we are ready to receive it whenever it is made clear and restor'd to its former shape and complexion we casting out obstinacy and perversness out of our Practice as well as niceness out of our Creed That Creed that Christ and his Apostles taught the Saints Martyrs and Confessors the Wise and Good Men in the first and purest days of Christianity believ'd and were secure of Heaven by it and therefore added no more that Faith this Church maintains which will sufficiently and effectually Edifie the Souls of Men. 2. The Necessity she lays upon a Good Life and Works For this is the solemn intention of all Religion our Creed our Prayers our Sacraments and Discipline and all Devotion Her Creed is such that all its Articles so directly or by natural consequence lead unto Virtue and Holiness that no man can firmly believe them but they must ordinarily influence his Manners and better his Conversation and if by virtue of his Creed his Life is not mended he either ignorantly and grosly mistakes their Consequences or is wilfully desperate Our Church publickly declares that without preparatory Virtues no Acts of Devotion however set off with Zeal and Passion are pleasing unto God and if obedience be wanting afterwards are but scene and show Such a Faith she lays down as fundamental to salvation which rests not in the brain and story in magnifying and praising in sighing and repeating but in the production of Mercy Charity and Justice and such excellent Virtues She makes no debates between Faith and Good Works nor argues nicely about the preference nor disputes critically the Mode how joyntly they become the condition of Salvation but plainly determines that without Faith and Good Works no Man shall see God She not onely keeps to a Form of sound Words but to a Conversation of equal Firmness and Solidity Her Festivals are to commemorate the Virtues of Excellent Men and to recommend them as Presidents for imitation Her Ceremonies which were principally design'd for Decency may also remind us of those Virtues which become the Worshippers of God Her Collects and Petitions are for Grace to subdue our Follies and to fortifie our resolutions for Holiness Her discipline is to lash the sturdy into Sobriety and Goodness And her Homilies are plainly and smartly to declare against the gross Acts of Impiety and to perswade a true Christian Deportment in Word and Deed and her whole Constitution aims at the Design of the Gospel to teach Men to live Soberly Righteously and Godly She flatters and lulls no man asleep in Vice but tells all secure sinners plainly that they do not pray nor receive aright that they are not absolv'd that their persons are not justified nor can have any true hopes of Heaven except they purifie themselves and be really just and good She neither useth nor allows any nice distinctions in plain Duties to baffle our Obedience nor suffers a cunning head to serve the designs of a wicked heart and teach Men learnedly to sin but urgeth plain Virtues laid down distinctly in Holy Writ and taught by Natural Reason and Conscience without calling them mean Duties or ordinary Morality to be the great Ornament of our Religion and the Soul of our Faith She sets no abstruse and phantastick Characters nor any Marks whose truth must be fetcht in by long deductions and consequences for Men to judge by whether they shall be sav'd or no but Faith and good Works which the Philosopher and meanest Christian can easily judge of The civil interest of a Nation is Edifi'd by such a Church pressing the necessity of good Works not onely thereby enforcing Peace and Justice Pity and Tenderness Humility and Kindness one towards another but she makes Kings safer and Subjects more secure condemning both Tyranny and Disobedience Parents more obey'd and
Subjects more lov'd commanding equally Bowels and Affections and Duty and Honour Masters and Servants Husbands and Wives and all Relations are kept in their just Bounds and Priviledges With other Churches we make good Works necessary to Salvation but think our selves more modest and secure in taking away Arrogance and Merit and advancing the Grace of Christ With other Men we cry up Faith but not an hungry and a starved one but what is fruitful of good Works and so have all that others contend for with greater modesty and security 3. How fitly this Church is constituted to excite true Devotion When we make our Addresses unto God we ought to have worthy and reverend Conceptions of his Nature a true sense and plain knowledge of the Duty and of the Wants and Necessities for which we pray to be suppli'd All which our Church to help our Devotion plainly sets down describing God by all his Attributes of just wise and laying forth the Vices and Infirmities of Humane Nature and that none else but God can cure our needs When her Sons are to pray the matter of her Petitions are not nice and controverted trivial or words of a Party but plain and substantial wherein all agree Her Words in Prayer are neither rustick nor gay the whole Composure neither too tedious nor too short decently order'd to help our Memories and wandring Thoughts Responsals and short Collects in Publick Devotion are so far from being her fault that they are her beauty and prudence There are few Cases and Conditions of Humane Life whether of a Civil or Spiritual Nature which have not their proper Prayers and particular Petitions for them at least as is proper for publick Devotions When we return our Thanks we have proper Offices to enflame our Passions to quicken our Resentment to excite our Love and to confirm our future Obedience the best instance of gratitude When we Commemorate the Passion of Christ we have a Service fit to move our Affections to assist our Faith to enlarge our Charity to shew forth and exhibit Christ and all his bloudy Sufferings every way to qualifie us to discharge that great Duty She hath indeed nothing to kindle an Enthusiastick heat nor any thing that savours of Raptures and Extasies which commonly flow from temper or fraud but that which makes us manly devout our Judgment still guiding our Affections When we enter first into Religion and go out of the World we have two proper Offices Baptism and Burial full of Devotion to attend those purposes So that if any doth not pray and give thanks communicate and live like a Christian 't is not because the Services to promote these are too plain and hungry beggarly and mean but their own mind is not fitly qualifi'd before they use them bring but an honest mind to these parts of Devotion a true sense of God sober and good purposes and affections well disposed that which is plain will prove Seraphical improve our Judgment heighten our Passions and make the Church a Quire of Angels Without which good disposition our Devotion is but Constitution or melancholy Peevishness Sullenness or Devotion to a Party a Sacrifice that God will not acccept 4. Her Order and Discipline Such are the Capacities and Manners of Men not to be taught onely by naked Vertue a natural Judgment or an immediate Teaching of God but by Ministry and Discipline decent Ceremonies and Constitutions and other external Methods these are the outward Pales and Guards the Supplies and Helps for the Weakness of Humane Nature Our Church hath fitted and ordered these so well as neither to want or to abound not to make Religion too gay nor leave her slovingly neither rude nor phantastick but is cloth'd in Dresses proper to a manly Religion not to please or gratifie our senses so as to fix there but to serve the reason and judgment of our Mind There are none of our Ceremonies which good Men and wise Men have not judged decent and serviceable to the great ends of Religion and none of them but derive themselves from a very ancient Family being us'd in most Ages and most of the Churches of God and have decency antiquity and usefulness to plead for them to help our Memories to excite our Affections to render our Services orderly and comely Were we indeed all Soul and such Seraphical Saints and grown Men as we make our selves we might then plead against such external helps but when we have Natures of weakness and passion these outward helps may be call'd very convenient if not generally necessary and as our Nature is mixt of Soul and Body so must always our Devotion be here and such God expects and is pleas'd with Our Church is neither defective in Power and Discipline had she her just dues and others would do well to joyn with her in her wishes that they might be restor'd which would turn all into Confusion nor yet tyrannical want of Authority breeding as many if not more Miseries than Tyranny or too much Power both of them severe Curses of a Nation But her Government like her Clime is so well temper'd together that the Members of this Christian Society may not be dissolute or rude with her nor her Rulers insolent being constituted in the Church with their different Names and Titles not for lustre and greatness and Secular purposes but for suppression of Vice the maintaining of Faith Peace Order and all Virtues the true Edification of Mens Souls And if those Vices are not reprov'd and chastized which fall under her Cognizance 't is not the fault of her Power but because by other ways ill restrain'd unnecessary Divisions from her hindring her Discipline upon Offenders and so they hinder that Edification which thy contend for This Government is not Modern Particular or purely Humane but Apostolical Primitive and Universal to time as well as place till some private Persons for Number Learning or Piety not to be equall'd to the good Men of old who defended it and obey'd it and suffer'd for it out of some mistakes of Humane frailty and passion or born down with the iniquities of the times began to change it and declaim against it though so very fit and proper to promote Christianity in the World This is a general account of that Edification that is to be had in that Church in which we live a more particular one would be too long for this Discourse but thus much must be said that examine all her particular Parts and Offices you will find none of them light or superstitious novel or too numerous ill dispos'd or uncouth improper or burthensome no just cause for any to revolt from her Communion but considering the present circumstances of Christianity and Men the best constituted Church in the World If therefore Edification be going on to Perfection Heb. 6. 1. 2 Pet. 3. 18. Rom. 15. 2. 1 Cor. 14. 3. or growing in Grace if it is doing good to the Souls of
Men if it be to make plain the great things in Religion to the understandings of Men or whatever the import of it is in relation to Faith or Virtue which is the condition of our Salvation it is to be found in this Church whose Constitution is apt and fit to do all this And St. Jude seems to tell us that true Edification was a stranger to those who separated from the common building but those who kept to the Vers 19. Communion of the Church built up themselves in their most holy Faith and pray'd in the Holy Ghost And the honest Christian with greater assurance may expect the Grace and Blessings of Christ and the Divine Spirit whose Promises are made to them who continue in the Communion of the Church and not to them who divide from the Body and have greater hopes of Edification from their Teacher than the Grace of God from Apollos that waters than from Christ the chief Husbandman who gives the encrease 2. This Constitution is us'd and manag'd in the best way by the Pastours of our Church to Edifie the Souls of Men. This will appear if we consider these two things 1. That there are strict Commands under great Penalties laid upon the Pastours of our Church to do this who are not left to their own freedom and private judgment or the force onely of common Christianity upon them thus to improve Mens Souls committed to their charge but have Temporal Mulcts and Ecclesiastical Censures held over them to keep them to their Duty That when they do inform or direct their Flocks about their Belief they should keep to the Analogy of Faith or Form of sound Words Or when they perswade to practice their Rules and Propositions must be according to Godliness That whenever they Exhort or Rebuke Preach or Pray whenever they Direct or Answer the Scruples of Mens Minds in the whole Exercise and Compass of their Ministry they are to have an Eye to the Creed to regard Mercy and Justice the Standard of good Manners in short to preserve Faith and a good Conscience with substantial Devotion which will to the purpose Edifie Mens Souls and effectually save them 2. That these Commands are obey'd by the Pastours of our Church and they do all things in it to Edification For the truth of this we appeal to good Men and wise Men in the Communion of our Church who have Honesty and Judgment to confess this truth and with gratitude acknowledge that the Pastours of the Church of England have led them into the ways of Truth and Righteousness cured their Ignorance and reform'd their Lives and upon good grounds given them an assurance of Heaven To say such as these are prejudic'd and want sincerity and knowledge to pass a judgment is onely to prove what we justly suspect that they want true Edification among themselves and should be better taught the Doctrine of Charity Our Protestant Neighbours impartial Judges will give their Testimony to this Truth who have own'd and commended the Government of this Church condemn'd the Separation magnifi'd the Prudence Piety and Works of her Governours and Pastours and wish'd that they and their charge were under such a Discipline and translated many of their Pious and Learned Works to Edifie and Save their People Our The Unreasonableness of Separation p. 117. dissenting Brethren themselves at least in the good Mood and out of the heat of Dispute give their consent to this that the Instructions and Discourses of our Pastours from their Pulpits are Solid Learned Affectionate and Pious and their only Crime was that sometimes they were too well studied and too good If in the great number of the English Clergy some few may be lazy one particular person may clothe his Doctrine in too gay a dress another talks Scholastically above the capacity of his hearers a third too dully a fourth too nicely and opinionatively and here and there a Pastour answers not the true design of Preaching to inform mens Minds to guide their Consciences and move their Affections what is this to the general Charge That no Edification so good is to be had as in the separate Meetings the pretended Cause of their Separation For 't is no more a true Cause than want of Accommodation or Room in Churches for some to separate where good Edification and Conveniency too may be easily had And since they compel our Pastours to speak well of themselves by their detraction and speaking ill of them they must gladly suffer them as fools boldly to say 2 Cor. 11. 19. That since the Reformation and many hundred years before there hath not been a Clergy so Learned and Pious so Prudent and Painful and every way industrious to Edifie and save the Souls of Men as now is in the English Church The Second Argument to confirm the Answer is That those that usually make this pretence for Separation do commonly mistake better Edification We have prov'd already that good and sufficient Edification to save the Souls of Men is to be had in the English Church For if teaching plainly the Articles of Faith and laying down clearly Rules of Manners using well-composed Prayers and proper Administration of Sacraments be not good and sufficient Edification I know not what Edification means it may be heating of fancy stirring up of humours this or that and Men may as well define the thing they call Wit as what Edification means And therefore to desert the plain and great Duty of our Church-Communion for disputable doubtful or truly mistaken Edification is to be guilty of the sin of Schism In most cases to judge what is better or best is very hard and requires a sincere and considering head and so it is in the business of better Edification which is so easily mistaken especially by the generality of the People who are usually ignorant of such nice things and prejudic'd by their Parties and Affections and are mutable and various according to their fancies For better Edification purer Administrations and Churches and things that are more excellent absolute Perfection and a less defective Way of Worship are hard to understand perplex mens minds and fill them with innumerable doubts and scruples and put them upon refining and purging so long till they weaken and destroy the Spirit of Religion And so they run themselves into a known sin for dark and dispâ—â—able advantages which indeed are only mistakes and principally are these three that follow 1. In taking nice and speculative Notions for great and Edifying Truths When Doctrines have been rais'd only to please the temper of the curious and inquisitive yet have made many think their hearts were warm'd when their heads and fancies were gratifi'd And dark and obscure Discourses about Angels the state of separated Souls and things of the like nature have made Colos 2. 18 some call the Preacher high and mysterious while others teaching the way of Salvation plainly by Faith and a good Conversation
have been lessen'd with the character of dull honest and moral Men fit onely for Catechists and Christians of the lowest Form Tickle but their imaginations with conjectural Discourses about the Situation of Paradise of old or Hell now and you are a sounder Divine than he that onely draws wholsom Conclusions from Adam's prevarication to caution you against sin of the like nature or how to avoid those dismal flames where ever they are And others have been silly and phantastick in admiring those who have pratled about the length of the Sword that guarded Paradise or how the Spirits above pass Eternity away and scorn'd him who in plain methods chalkt them out the way that will lead them to Heaven The ancient Gnosticks because they 1 Tim. 1. 4. made a mixture of the Jewish Fables and Genealogies of their Lilith and Behemoth and fetcht in the Stories of the Gods out of Orpheus and Philistion two great Divines in the Pagan Religion into plain Christianity thought themselves the most knowing Men of the Secrets of God and Heaven and wondred how onely Faith upon Jesus and keeping of the Commands could be knowing of God or Wisdom from above The wranglings of the Schools with their fine distinctions and barbarous terms fitter for Magick than Christianity by their Disciples have been priz'd for great and precious Truths And Enthusiastick Raptures and slights making once the Brain to swim have snatcht the hearers beyond themselves and then thought them the Dictates of the Spirit and the Teachings of God and the more dark and obscure the Doctrine hath been the greater illumination it was esteem'd and call'd a noon-day Thought which was a mid-night Dream Such things as these pass with too many for saving Truths a great part of Mankind being ignorant in their Heads and corrupt in their Practice espous'd to Parties and Interests having Constitutions and Passions fit for these they readily swallow them down The Apostle confirms the truth of this telling 2 Tim. 4. 3. us the time will come when they will not endure sound Doctrine but after their own lusts shall they heap to themselves Teachers having itching Ears caus'd by some disease of Vice within which is not to be cured by good Physick but onely scratch'd and gratifi'd and if the Food though wholsom and good be not to their Palate and Fancy they complain of hunger and starving These and many more are the Instances of a weak and sickly nature craving onely nice and curious things for Spiritual Meat and kecking at the sincere Milk of the Word plain and substantial Truths that it may grow thereby To give therefore a liberty to every Man to run from an established Church upon the account of better Edification which is so often and easily mistaken is to direct Men into temptation and a snare and is dangerous and sinful and when once the gap is open where will especially the Vulgar stop May we not add that this pretence of better Edification is very fit to disguise and colour other Vices When Controversies have unhappily risen from an unjust denial of the Ministers Rights and Dues or the accidents of civil conversation they make the Ministry that was spiritual and good before to be call'd dull and mean and better must be sought elsewhere while onely Revenge or Covetousness is at the bottom Wandring Reports or their own lavish Tongue and censorious Temper have call'd some Pastours Covetous or Intemperate or branded them with other Vices and then cry out they cannot Edifie in such a Church and so make one fault help out another and Defamation must excuse their Schism 2. In taking the Opinions of Parties for undoubted Truths essential to salvation When men have once wedded a Party and the Opinions peculiar to it they magnifie and propagate them grow furious for their defence and call them the best part of Religion and if these be not abetted and cry'd up by the Pastours of our Church or they differ from them in explications and distinctions of them the way of salvation is not taught they do not improve their Spiritual condition and therefore is a just cause of their Separation Because the Notion or Explication of Faith and Spirit Church and Grace Justification Regeneration Conversion Adoption and other things of the like nature are generally different in our Church from those of the Separation they therefore cry we destroy the saving Truths of the Gospel and instead of being Edifi'd they find themselves weakned in their Christian Faith Though 't is plain to all impartial judgments that their sense and interpretation of them by natural consequences lessen the Grace of the Gospel and give security to lazy Sinners a strange sort of Edification For though our Charity is not so narrow as to think every man a vicious person who is thus mistaken in his conclusions yet however this alters not the nature of these Opinions and their consequences and who knows how far men of ill Principles do improve them Such is the perverse and angry temper of many about their own Opinions no way necessary to salvation wherein wise men and good men may differ which are not stated by Authority and may not be determin'd till Elias come yet if these be not insisted on and press'd with vehemency the great things of the Gospel are omitted and truths are wanting to their perfection And if once the People are possess'd with Opinions and Notions they grow fierce about them and call them salvation-truths and run head-long into a Sea of disorder and tumult for their defence The Disciples of the fifth Monarchy the Pretenders to the Spirit the Enemies of Childrens Baptism think themselves wrong'd and the Gospel hidden if casually they hear you making Interpretations of the Kingdom of Jesus the Operations of the Spirit and that divine Institution different from their lewd sense And many Questions when determin'd after a great deal of labour and passion and expence of time may improve our Knowledge but not Faith and a good Life the onely Edification The early and best Christians thought themselves mighty Saints and secure of Heaven if they onely knew Jesus and the Resurrection in their full extent and the World being such ill Judges about any other Edification it would be well if they return'd to this good old way and rest satisfi'd there lest they take the Inventions of Men Rhetorick or subtlety secular interest or conjectures for the Pillars of the Temple to support their Faith and so upon the score of Edification break the Peace and Unity of the Church and Obedience to our Governours the great things of Religion 3. In taking sudden heats and warmth for true Edification When melting tones affectionate expressions solemn looks and behaviour passion and vehemency and other Arts have play'd upon the fancy and put their constitutions into different motions some have though themselves so strangely Edifi'd as though it was the impulse and powerful acting of the Divine Spirit which
many times is no more than a bright or a lowring day can do acting upon the Animal Spirits and a Dose of Physick will do the same And if they carry the men no further improve no virtue in them they are nothing else but downright flesh and blood And they are hot and cold high and low very changeable and uncertain according as the humours flow and as is the bodily temper of the men Upon this account some are melted into Tears and others are fired into Rage and Zeal their Spirits like Tinder easily catching the flame and these have happened in the worst of Men serving onely the Designs of Fury and Hypocrisie and can no more be called Edification than the Fire from the Altar that may consume the Temple Zeal Yet such mistakes as these have been too common Anger and Revenge have been called Zeal for God Trade and Interest have been Baptized Christianity Fury and Fumes of the Stomach have been thought the Divine Spirit ridiculous Looks and unmanly Postures have been fanci'd true Acts of Devotion and when they themselves were pleas'd and in the good humour God was reconcil'd and when they were dull and heavy the Spirit was withdrawn and according as these heats and bodily passions were stirr'd so the Ministry was Edifying or unprofitable pale Cheeks and hollow Looks have been Matth. 6. 16. counted signs of Grace and the Diseases of their body pass'd for the Virtue of their mind And when a Doctrine hath been so insinuated as to hit and favour these they were strangely improv'd and had obtain'd a good degree in Religion Many of these may be beginnings or occasions leading unto Religion and may serve some good purposes in men that can manage them well but to cry up these for Edification and going on unto perfection is to betray their People into the power of every Cheat and Impostor who hath the knack to raise these heats which pass for reason and conviction of mind and most commonly are great hindrances to solid and sound reasoning plain discourses the true way to Edification to make firm and lasting impressions upon the mind while the silly and the weak who are most subject to these heats and colds the uncertain motions of their Spirits are fickle and inconstant turning round in all Religions such men being all Sail are more easily tost about with every wind of Doctrine 3. Argument to confirm the Answer is That pretence of better Edification will cause endless Divisions in the Church This Question doth suppose that every man must judge and so great a part of the World being ignorant and vicious partial and prejudic'd false and insincere to themselves and others they may run from Teacher to Teacher from Presbyterian to Independent from Independent to Anabaptist or Quaker and never stop till they come at their Grave to find out better Edification ever learning and never coming to the knowledge of the truth ever seeking and 2 Tim. 3. 7. never satisfi'd till they find the Pattern upon the Mount or the new Jerusalem be come down from above till they meet with such a perfect Church as perhaps will never be here upon earth till her great Master comes The ignorant will easily mistake and who can know the heart and intention of the false and the Hypocrite And the Governour hath nothing to do here to retrench this liberty which as they pretend is either born with them or given them by God At this rate may not every single person be a Church leaving all other Christian Societies fancying that he can better Edifie at home with the workings of his own mind and some pretended infusions of the Spirit that he shall better meet with in his privacies and retirements than in an external and carnal Ministry and Crowd When once they have torn the Unity of the Church in pieces and set up their more Edifying Meetings in comes whole shoals of Vices Envy and Detraction Strife and Emulation Murmurings and Complainings Fierceness and Wrath and a great number of things more prejudicial to the State of the Kingdom the interest of Families the good of Friendship and all civil Conversation a wonderful Edification destroying the very Soul of Christianity The same Principles that divide them from this Church will crumble them into endless Parties and every little Chip may call it self a Building and so destroy all good Government and Discipline so necessary to propagate and preserve Christianity in the World And should I live to see that fatal day when the Government in our Church should be dissolv'd and liberty given to every man upon pretence of better Edification to chuse his Pastour and his Church so many Mischiefs and Confusions would follow from it that if there was any regard to common Christianity or sense of temporal happiness left within their Breast they would too late repent their Schism as once in a great degree many of them did and beg upon their Knees that the Pale of this Government in Church might be set up again and they would receive it with all its pretended load of Impositions This will certainly follow from dividing from the Church to the laughter of Rome and joy of all the Enemies of our Christian Religion All this would be avoided if men were sensible of the hainous nature of Schism which the Apostles and all the ancient Christians have painted forth in such black colours though others think our Divisions in the Church are no more than variety of Companies and Liveries in a City 4. What great discouragement this is to an honest and truly Christian Ministry When a Pastour of our Church shall diligently and faithfully plainly and devoutly unfold the Articles of Faith and lay down Rules for Practice which will certainly bring him to Heaven yet his Flock or Charge one after another upon pretence of greener Pastures greater Knowledge better Elocution Delivery Tone or the like to be had elsewhere shall run from him will it not cool his Zeal check his Labours and affront his Person and Office This may be done to the painful as well as idle to the judicious and learned as well as imprudent and Ignorant Pastour where the People shall have liberty of Separation for the sake of Edification The ill effects of this have turn'd upon their own Ministers and new Government and the most judicious among them have sadly complain'd of it Formerly they Petition'd for a painful and preaching Ministry but this pretence of better Edification gives denial to their own request such Discouragements as these happening severely sometimes to the best of Pastours as well as the worst And they have no cure for this having put a power into the Peoples hands which they cannot recal for neither King Parliament Bishop or Pastour can tell them what is Edification so well as themselves And are the Pastours of the Church to be so treated and trifled with who derive their Offices and Authority from God to Command and
Perswade to Rebuke and Exhort and have the Charge of Souls committed to them for fancies peevishness and humour to be scorn'd and discountenanc'd and have their Ministry rendred useless and the Sheep to govern the Shepherd But what if our Pastour be idle or remiss in his Duty or corrupt in his Faith and teacheth Errour instead of sound Doctrine and we have no means of Edification what must we do must we take in Poyson for Food or not be fed at all To be sure you must not run into Schismatical Separation 't is more tolerable to go to other Congregations of our Communion that may be irregular but 't is not Schismatical but thanks be to God we have a Government which upon a just and modest Complaint will quicken the lazy and negligent correct the Heretical Pastour and restore to you true Edification That this Discourse may prevail upon such who make this Question I desire to recommend these two following things which are very reasonable to their consideration 1. That if they fancy any Defects in our Government they should not hence conclude that they have not sufficient Edification in the Church to save their Souls If upon a nice search and critical enquiry they think they have found some little Flaws and Defects improper Phrases doubtful Senses and some small Omissions in the matter of our Prayers and Discipline yet let them not conclude that these can weigh in the ballance against the black sin of Schism and Separation and all its sad Consequences which is excus'd by nothing else but terms of Communion plainly sinful Have not Divine Services been accepted which were less perfect and came not up to their rule as is plain in Hezekiah's Passover which was not to the Purification of the Sanctuary yet the good King's 2 Chron. 30. 18 19 20. Prayer and the necessity of the time prevail'd with God to heal the People that is to repute them clean and well prepar'd and their Sacrifice and Devotion good Is there no Reverence to be paid to the Pious Authors of our Service and Reformation but to tell them they must divide from them were they now living for they cannot Edifie under that Religion and Government for which they dy'd Is there or will there ever be any Government in the Church so well fram'd and built but some curious Surveyor can spy out some disproportion or ill shape especially if assisted by ill Nature Emulation the Spirit of Pride and Contention which is ever quick-sighted abroad and blind at home the difficulty of knowing what is utmost perfection and absolute purity of Administrations which till attain'd these Men think they are not to rest in any Church should make them judge candidly interpret fairly and comply with every thing that is not sinful to preserve Peace and Love When Men in the English Church are plainly taught to believe well to live well and to dye well and have good and proper Offices to serve these great purposes in order to their Salvation what can they desire more To be better or more sav'd we know not what it means To leave such a Communion upon such an account proceeds from peevishness uncharitableness or some ill Principle and is downright Schism if ever there was Schism in the World Bring but an honest sincere and teachable mind and it will find improvement and advantage in Offices and Administrations fuller of spots and blemishes far than they can pretend to find in the English Church but if the mind be byassed by a Party or corrupted by Designs if its Palate be vitiated the best Food is coarse and insipid to it 2. Let Edification be plac'd in the substantial things of Religion Some revolt from our Church for things wherein the Pastour is solely concern'd and others for things of decency and indifferency but these things do not concern the Case of Edification That a right Faith and an honest Conversation are not taught in our Church is onely a scandal cast upon her to plead for their unjust Separation For after she hath plainly and distinctly taught the Articles of Faith as was prov'd before with the same Spirit and Zeal she commands and presses Justice Humility Mercy and every Virtue that is necessary to a true Christian Life and both under the Penalty of Eternal Damnation these and these alone do truly Edifie the Souls of Men as is plain if we consider that our Prayers and Sacraments our Churches Ceremonies and Discipline and all other parts in Religion are in order to and minister unto Faith their head that works by love and the nearer these approach unto and the greater service they do to this design the greater degree they have in Religion and more value is set upon them This is that Religion which our first Parent was of in his Paradise and innocency Noah and his Posterity in their Precepts and Pious Men in different Countries before the Law of Moses thus serv'd God And the scope and aim of the Jewish Law with its Temple and Utensils its Figures and Ceremonies was to discipline and teach Men thus to be good with allowance to the Nature of that People and the Times they liv'd in And the best and most knowing Pagans thought such a Religion as this would most please God who therefore in some measure did accept it and reward it with greater Discoveries as is plain Acts 8. 27. Acts 10. 4. in Cornelius the Queen of Candaces Treasurer and others who having not the Law were a Law unto themselves In such things as these the Kingdom of our Messias was to consist not in Meat Rom. 14. 17. and Drink but Righteousness and Peace and Joy in the Holy Ghost Such a Religion as this Edifies in so great a degree that 't is the onely Condition and Qualification for the upper World where though other great Parts of Religion shall dye with us Righteousness Gratitude Love of God and glorifi'd Beings and such like Virtues are of an Eternal Nature shall be Ingredients of our Happiness and shall live with us for ever What can be justly requir'd in Religion to improve Mens Souls that is not found in this Is it to recover the Nature of Man now defac'd Righteousness and Goodness proceeding from Faith their root will make us truly good Is it to give us a clearer Knowledge and worthy Conceptions of God such a practical Religion as this best prepares for greater knowledge and in Scripture-sence is knowing of him Is it Religion 1 Joh. 2. 4. to love God the love of God consists in obedience to his Precepts submission to his Will and resignation to his Providence otherwise 't is flattery and fondness Is it the design of Religion to bless Mankind here and edifie them in their different relations such a Religion as this in our Church will do all that and make the World a Paradise once more This will give us the best character to judge by whether we shall be
among Nonconformists and beget so much Sobriety in you all as to make you think what manner of Spirit you are now of How you come to differ so much from the best of your own way in former dayes This is worth your serious study that you may not offend as many hearers do in a partial and factious estimation they have the Ministers of the Gospel in They are his Words again in another place Lecture LXVI Where he observes this partiality arises from two Grounds First the respect they have to difference of Judgment that is among us in smaller matters which makes them affect such only as are of their own Mind in every thing with the dislike of all others that are of a contrary persuasion And secondly from the respect they have to the difference of Gifts which is among Preachers of which I spake before which moves them to admire some whom they judge to be of excellent gifts though alas their judgment is very small but to dispise and contemn all others And he hath there these two remarkable reflections upon this Humour which I beg of you to observe and remember First that this factious Disposition of the Hearers of Gods Word hath in all ages been the cause of much Confusion in the Church of God and greatly hindred the fruit of the Gospel of Christ Note here This way which you are in is not the means of profiting in Religion but of hindering the growth and increase of it The second is that whereas they in whom this humor reigneth are wont to glory as if they had more Judgment and could discern better of Gifts than other men saying alas poor People who esteem so highly of such a mans Gifts If they had any Judgment or understanding they would count him no body The Apostle tells us it is quite contrary and that this argues rather they have very little Judgment or Grace in them yea this makes them uncapable of profiting by the Word 1 Cor. 3. 1. O that there were an Heart in you to ponder such Profitable Instructions as these which were said on purpose to check that evil Disposition which began then to appear among People inclinable to Non-conformity and is since grown the prevailing humour insomuch that some can settle no where but ramble from one Preacher to another as their uncertain Fancy guides them without becoming one whit the better for any Yes will some say We might be perswaded to come and hear your Preachers and hear them constantly but we ought not to be compelled to it that 's a thing you can never justifie To which so much hath been answered by others that I shall only tell you what that good Man before named saith to it in one of those Lectures which was preached in Parliament-time May 8. 1610. where he takes occasion to stir up the People to pray earnestly for the States of the Realm then assembled that their principal care might be to take order about two things first That an able and conscionable Ministry may be placed every where and secondly that ALL People may be compelled to hear For it is certain saith he upon this second head that where there is a good Ministry established the Magistrate may and ought to compell ALL Subjects to come and hear notwithstanding all pretence of their Consciences to the contrary VII To sum up all then that hath been said in this Business Be pleased to consider What makes a Sermon profitable and What must be done by the People to profit by the Sermon A Sermon is then profitable when it informs the Mind and Judgment aright in Divine Truth when it instructs you in any part of the Christian Duty when it tends to strengthen or awaken your Faith that you may more stedfastly adhere and earnestly apply your selves to what you know and believe certainly to be Gods Mind and Will when it works upon the Will and the Affections to submit intirely to Gods Will that you may bring forth the fruit of a holy Life when it corrects any of your Errors stirs up your Sloth incourages you to Diligence Chearfulness and Perseverance and such like things But the best contrived Sermon in the World for all these ends though it were indited by the Spirit of God it self would have no efficacy at all in it if they that heard it did not attend to it and attend without Prejudice without Passion without Partiality without rash and hasty Judgment without Pride and conceit of themselves and their own Knowledge and Righteousness that is unless they consider and weigh what is delivered though contrary to their present sence unless they will impartially give every thing that is offered to their mind a due regard and allot some time for its further Consideration when it is not to their liking c. For want of which multitudes did not Profit by our Saviour's Sermons but were rather more exasperated by them and at last finally hardned against him and against the Holy Ghost when it came down from Heaven to convince them I doubt not they were ready enough then to lay the blame upon his Sermons which pressed them to many things unto which they had no mind being against their Interest or against some Opinion or Affection to which they were deeply ingaged so that they did not Profit by them But for all this you believe the fault was wholly in themselves who ought to have come better prepared with honest and good Hearts to hear his Word And therefore have reason to consider in your present case that since the most Profitable Sermons that ever were made can do no good unless Men be disposed to Profit by them whether the unprofitableness you complain of under our Ministry do not arise rather for want of what you ought to do to make the most excellent Sermon profitable then from any defect in their Ministry Judg now I say upon the whole if you cannot profit by the publick Ministry where is it most reasonable to think the cause of this unprofitableness lies whether to suspect the cause may lie in your selves or to impute it to their Sermons and conclude them to be unedyfying Pronounce I beseech you righteous Judgment after you have well weighed the matter and give such things as I have here laid before you a just and deliberate Consideration so as hereafter to resolve to lay aside all prejudice and to be perfectly free to hear with Patience and Candor what can be said by any body though against your present persuasion Let not your Passions rise at it or if they do immediately suppress them and require them not to meddle in this matter but to sumbit unto what shall appear to be reason after you have weighed the matter impartially If you cannot do this you ought to think that you have not profited much by all the Sermons you have heard and consequently suspect you are in a wrong way of growing wiser and better And after you
did offend which moved him to set out the sins of those Men in several Respects and Considerations Which it would be too long for me to mention nor is it needful if this that I have discoursed already be laid to Heart And if Men will lay nothing close to their Consciences all that can be said or wrote or preached will do them no good but they will be only hearers or readers not doers of the Word deceiving their own Souls Wherefore laying aside as St. Peter speaks I. II. 1. 2. all malice and all guile or deceit and hypocrisies and envies and all evil speakings as new born babes desire the sincere milk of the Word or that rational sincere milk the pure food of your mind and understanding and not of your fancy that you may grow thereby As certainly you will when you become of the same disposition with little Children void of hatred of guile of wraths of dissimulation and such like evil affections and are of an humble teachable and submissive Spirit For if every one had but such an increase of grace as to hear meekly Gods Word and to receive it with pure affection they could not easily fail to bring forth the fruit of the Spirit So we pray in our Litany And may it please God as it there follows to bring into the way of truth all such as have erred and are deceived for Jesus Christ his sake Amen FINIS AN ARGUMENT FOR UNION Taken from the True Interest OF THOSE DISSENTERS in ENGLAND Who Profess and call themselves PROTESTANTS LONDON Printed for Tho. Basset at the George in Fleet-street Benj. Tooke at the Ship in St. Pauls Church-yard and F. Gardiner at the White-Horse in Ludgate-street 1683. THE CONTENTS DIssentions are dangerous to the Church Page 1. If the Church should be dissettled by such means our Dissenters would not obtain their Ends. p. 2. Their First or Subordinate End is the Establishing of themselves p. 3. The first Branch of it is the Establishing themselves as a National Church which cannot be hop'd for either First by all of them p. 4. Or Secondly by the Prevalent Party amongst them p. 5. This is prov'd First from several Reasons p. 5 6. Secondly from the History of our late Revolutions p. 6. to 10. After which it is shewed That if they could not then gain their point they can much less do it now p. 10 c. The second Branch of their Subordinate End is the settling of themselves by mutual Sufferance p. 12. This is proved still more improbable p. 12 13. Also it is shewed that Parties tolerate each other no longer than one gets Power to suppress the rest with publick safety p. 14. to 18. The Second End of the Dissenters is more Principal and the first part of it is the keeping out of Popery p. 18. That this End cannot be obtained by Dissenting from our Church is shewed From Reason p. 18. to p. 25. From the History of the late Times p. 25 c. From the Judgment and Methods of the Papists themselves p. 28 29. The second part of the more Principal End of the Dissenters is the advancing of Pure Religion p. 30. But there are Reasons to perswade us that upon the Dissettlement of this Church Religion would not be advanced but embased p. 30 34. to 37. And the History of the late Troubles sheweth this to have been so in Fact p. 33 34 38 39. By virtue of the Premisses Dissenters are perswaded to consider seriously the state of things in this time of Prosecution and to hold constant Communion with our Church with which the wisest and best of them hold occasional Communion that the blessed Ends of Truth Holiness and Peace may be obtained p. 40 41 42 43. AN ARGUMENT FOR UNION c. I Take it for granted seeing a Truth so very plain The Introduction needs no formal Proof that the ready way to overthrow a Church is first to divide it It is also too manifest that our Dissentions are Divisions properly so called or Publick Ruptures It is true notwithstanding these Ruptures the Church still lives and in some good measure prospers But how Mortal these Breaches may at last prove through their Continuance and Increase a Man who has but a Competency of Judgment may easily fortel It is therefore the business of every Good Man as far as in him lies to disswade with Prudent Zeal from these Divisions which are in their Nature so uncharitable and so perillous in their Consequence Now one way of moving Men to desist from their Undertakings is the shewing of them with calmness of Temper and plainness of Reasoning that their Ends are not likely to be obtain'd As also that by the Means they use they will bring upon themselves those very Evils which they fear and of the removal of which they have Expectation Wherefore I have chosen an Argument of this Nature in order to the persuading of Dissenters to joyn in the Exercise of Constant Communion with the Church of England And I have here endeavoured to make it evident to them that in attempting to pull down this Establish'd Church they unwarily turn their own force against themselves and prepare Materials for the Tombs of their own Parties This Argument is here offer'd to them in the Spirit of Christian Charity and without any design of exposing or exasperating any person who differs in his Notions from the sense of the Writer For he had rather lie at the Feet of the meanest Man who is overtaken with an errour than spurn insolently against him Now in the managing of this Argument it is necessary The Argument itself It s Partition and Method to shew two things First What those Ends are which are proposed by the Dissenters I mean those which seem with any tolerable colour of Reason fit to be proposed and which are designed by the better and wiser of that number Secondly What Reasons may make it manifest that the Ends which they propose can never be procured by the Dissâ—ttlement of the Church of England These things being shewed there shall follow such a Conclusion as is suitable to the Premisses First For the Ends proposed by the more Prudent The Ends of the Dissenters Dissenters they are of two kinds The First End is Subordinate The Second is Principal Or the End to which the former serveth in the quality of the Means The Subordinate End is the Establishing of themselves And it hath two Branches Either the setling themselves First as a National Church Or Secondly as several distinct Churches giving undisturbed Toleration to one another For I am not willing to believe all of them to be given up to such a degree of Infatuation as to be intent only upon beating down without considering what is fit to be set up That is the way of Tempests and not of Builders The Principal is the further Advancement of the Reformed Religion This also hath two parts 1. The Removal
of Popery 2. The Introduction of the Protestant Religion in greater Purity and Perfection than the Church of England is in their Opinion as yet arrived at or can probably attain to by vertue of its present Constitution If there be amongst them Men disturbed in their Understandings by the heat of Enthusiasm if there be amongst them any Men whose Wisdom is sensual and worldly who presumptuously make Heaven stoop to Earth and conceal their private and secular Designs under the venerable name of Pure Religion I do not concern my self with them in this Persuasive to Vnion The former cannot and the later will not be convinc'd For there is no Ear so deaf as that which Interest hath stopp'd And there is a great deal of earnest Truth suggested in the Jocular Speech of James the fifth of Scotland who when his Treasurer desired liberty to be plain with him * * * Melvil 's Memoirs p. 2. drew out his Sword and said merrily to him I shall slay thee if thou speak against my profit The First Branch of the first or Subordinate End of The first Branch of the first End of the Dissenters viz. Vnion in a National Church the Dissenters is the Establishing of themselves as a National Church This is either designed by All of them or by a Party which believeth it self to be most sober and must numerous and most likely to prevail over the rest so far at least as to become the State-Party For All of them to expect to be united in one Uniform Body is to hope not only against the Grounds of Hope but of Possibility For the Parties are very many and very differing or rather very contrary and they cannot frame amongst them any common Scheme in which their Assents can be united What Communion for Example sake can the Presbyterians have with Arians Socinians Anabaptists Fifth-Monarchy-Men Sensual Millenaries Behmenists Familists Seekers Antinomians Ranters Sabbatarians Quakers Muggletonians Sweet-Singers These may associate in a Caravan but cannot joyn in the Communion of a Church Such a Church would be like the Family of Errour and her Daughters described in Mr. Spencer's Fairy-Queen of which none were alike unless in this that they were all deform'd And how shal the Christians of this present Church be disposed of to their just satisfaction They will never Incorporate with such a Medly of Religions and they are such both for their Quality and their number as not to be beneath a very serious Consideration For the Prevalent Party there seemeth to be both Reason and Experience against their hopes of Establishing themselves as a National Church These Reasons amongst others have moved me to entertain this Persuasion concerning them First Such a Party not maintaining Episcopal Government which hath obtained here from the Times of the Britains who in the Apostolical Age received the Christian Religion and which is so agreeable to the Scheme of the Monarchy It is not probable that they shall easily procure an exchange of it for a newer Model by the general consent of Church or State I may add the Body of the People of England whose Genius renders them tenacious of their Antient Customs Again All the Parties amongst us have of late declared for Mutual Forbearance They cannot therefore be consistent with themselves if they frame such a National Constitution by which any Man who Dissents from it shall be otherwise dealt with than by personal Conference which also he must have liberty not to admit if he be persuaded it is not fit or safe for him And such a Body without any other nerves for its strength and motion for the Encouragement of those who are Members of it and the Discouragement of those who refuse its Communion will not long hold together Nor hath it means in it sufficient for the Ends to which it is designed And indeed by this means the Spiritual Power of Excommunication will be rendred of none Effect For what Punishment what Shame what Check will it be to Cross and Perverse Men if being shut out of the National Church they may with open Arms and with Applause due to real Converts be received into this or the other particular Congregation as it best suiteth with their good likeing Furthermore it is commonly said that since the Presbyterians have gathered Churches out of Churches there are not many true and proper Disciplinarians in England If it be so then Independency is amongst Dissenters the prevalent side and I know not how a National Church can be made up of Separate Independent Churches for each Congregation is a Church by it self and hath besides the general Covenant of Baptism a particular Church-Covenant and therefore it is difficult to imagine how all of them can be by any Coherence of the Parts united into one intire Society But be it supposed that the Disciplinarians are of all Parties the most numerous and prevalent yet Experience sheweth how hard a Work it is for all of them to form themselves into a Church of England In the late times of Publick disquiet they had great Power they had in humane appearance fair and promising Opportunities and yet there grew up at their Roots another Party which in conclusion over-dropped them and brought their Interest into a sensible decay it being the nature of every Faction upon Victory obtain'd over their Common Adversary to subdivide In the Year 1640 * * * July 17. 1640. Whitelock's Memorials p. 45. The Commons had a debate about a new form of Ecclesiastical Jurisdiction And they agreed that every Shire should be a several Diocess That there should be constituted in each Shire a Presbytery of Twelve Divines with a President as a Bishop over them That this President with the Assistance of some of the Presbyters should Ordain Suspend Deprive Degrade Excommunicate That there should be a Diocesan Synod once a Year and each third Year a National Synod A while after * * * A. 1644. Id. ibid. p. 117. it was voted by them that to have a Presbytery in the Church was according to the Word of God Many other Steps were made in favour of the Discipline The Common-Prayer-Book was removed an Assembly of Divines was Established Their Directory was introduced they were united in the Bond of a solemn League and Covenant There was sent up * * * Iâ— Sept. 15. 1646. Diurnal p. 1313. from the County of Lancaster a Petition signed with 12000 Hands for the settling of Classes in those parts A Petition of the like importance was framed by divers of the Common-Council of London They seemed Whitlock's Memoirs p. 187. nigh the gaining of their Point yet they widely missed of it There was in the Assembly it self a ferment of Dissension Mr. Sympson and some others favoured an Independent Mr. Selden and some of his Admirers an Erastian Interest There was a Party in the Nation who were then called Dissenting Brethren and to these the Directory was as offensive as
the Canons and Liturgy had been to those of the Discipline They drew up Reasons * * * Id. ib. p. 116. A. 44. against the Directory of Church Government by Presbyters They afterwards Printed an open Remonstrance against Presbytery of which the Assembly complain'd to Ib. A. 45. p. 189. the House as of a Scandalous Libel And there were those who Reproach'd the Presbyterians in the same Phrases in which they had given vent to their displeasure against the Liturgy of the Church of England The Ministers of Lancashire * * * Harm Consent p. 20. complain'd concerning them That they had compared the Covenant to the Alcoran of the Turks and Mass of the Papists and Service-book of the Prelates As likewise that they said it was a Brazen-Serpent fit to be broken in pieces and ground to Powder rather than that Men should fall down and Worship it Amongst the Disciplinarians some were confident of Success One of them * * * Mr. S. Symp. in Serm. of Reform A. 1643. p. 29. for he was not then gone over to the Part of the Independents expressed his assurance in these most unbecoming Words before the Commons It will said he bring such a Blot on God as He shall never wipe out if your poor Prayers should be turn'd into your own bosoms that Prayer for Reformation A Speech not fit to have been repeated if it were not necessary to learn Sobriety of Wisdom from the Remembrances of Extravagance in former Times Others accknowledg'd their hopes but did not dissemble their Fears Six years ago said a person eminent * * * D. John Arr. in Ser. call'd The Great Wonder c. before the Commons A. 1646. p. 36. amongst them after this Parliament had sate a while it was generally believ'd that the Woman the Church was fallen into her Travel but she continues still in pain Insomuch as they begin to think she hath not gone her full time and earnestly desire she may because they fear nothing more than an abortive Reformation Others did openly confess that their hopes were not answer'd and that the State of Religion was much declined The Ministers of the Province of London * * * Testim to Truth of Jesus Christ subscribed Dec. 14. 1647. p 31. used upon this occasion these passionate words Instead of a Reformation we may say with Sighs what our Enemies said of us heretofore with scorn we have a Deformation in Religion Those Independents who adher'd to that part of the House which joyned with the Army prevailed for a Season but they also were disturb'd by those who went under the Names of Lilburnists Levellers Agitators * * * See Hist of Indep 2 part p 168. Then likewise Gerard Wynstanly * * * In Mystof Godlin c. Anno. 1649. Wynst in Saints Paradise C. 5. p. 54. c. publish'd the Principles of Quakerism discoursing or rather repeating the Dreams of his Imagination in such Expressions as these If you look for the Resurrection of Jesus Christ you must know that the Spirit within the Flesh is the Jesus Christ Every Man hath the light of the Father within himself which is the Mighty Man Christ Jesus Then Enthusiasm excited in part by the common pretence of an extraordinary Light revealed as of a suddain in those days in England brake forth into open distraction Then Joseph Salmon a present Member of the Army publish'd his Blasphemies and defended his Immoralities He justify'd himself and those of his way saying * * * Whitl Memoirs A 1649. p. 430. That it was God who did Swear in them and that it was their Liberty to keep Company with Women for their Lust Wyke his Disciple * * * Id. ibid. kissed a Soldier three times and said I breath the Spirit of God into thee Salmon himself printed a Pamphlet call'd a Rout in which he set forth his villainous self as the Christ of God saying * * * Salmon 's Rout. in Pref. and p. 10 11 c. I am willing to become Sin for you though the Lord in me knows no Sin We love to sweat drops of Bloud under all mens offences We shall see of the Travel of our Souls Enthusiasm tho' not in this rankness of it was now openly favour'd by Cromwell himself who together with six Soldiers prayed and preached at Whitehal * * * On Sund. after East day Ann. 1649. H. of Indep part 2. p. 153. His own temper was warmed with fits of Enthusiasm * * * See View of the late Troubles p. 366. And he confess'd it to a Person of Condition †††E. M. I. C. from whom I receiv'd it as did others yet living that he pray'd according to extraordinary Impulse And that not feeling such Impulse which he call'd Supernatural he did forbear to pray oftentimes for several days together In Process of time his House of Commons and he himself were publickly disturb'd by that wild Spirit in the rasing of which they had been so unhappily instrumental A Quaker came to the door of the House * * * Whitl Memoirs A. 1654 p. 592. and drew his Sword and cut those nigh him and said He was inspir'd by the Holy Spirit to kill every Man who sate in that Convention And he himself was not only conspir'd against by those who call'd themselves the Free and Well-affected People of England * * * See their Declar. in A. 1655. in Whilt Me. p. 606. but openly bespattered by the Ink of the Quakers in several Pamphlets * * * See Ed. Burroughs Trumpet of the Lord sounded p. 2. A. 56. and by their Clamours affronted in his own Chappel where before his face they gave bold interruption to his Preachers †††Whilt Memoirs p. 62. 4. Other Historical Memorials might be here produced relating to the hopeful Rise and mighty Progress and equal Declension of the Disciplinarian Party But in such cases I choose rather to take off my Pen than to lean too heard upon it Yet the nature of my Argument did necessarily lead me to the former Remarks and if useful Truth smarts let Guilt suffer a Cure and not kick against the Charitable Reporter In Sum the longer the Church of England was dissettled the greater daily grew the confusion and the division of Sects was multiplyed not unlike to that of Winds in the Mariners Compass in which Artists have increas'd the Partitions from four to two and thirty Insomuch that the very Distractions which were among us did in some measure prepare the way for the return of the King and the Restitution of the Church men finding no other common Bottom on which the Interests of Religion and civil Peace might be established Now if the Dissenters could not then when so fair Opportunities were in their hands carry on their cause to any tolerable Settlement much less
found almost only in the Romish Church But here is something of it to be discerned I will not say in all Churches seeing I well understand the good Being of our own which suffered Bonner himself to live yet in all Factions and Parties though the inequality of Power makes it not seem to be alike in all of them The Catt hath the same inward Parts with the Lyon though they differ much in size And some such likewise they will find who dissect humane nature and Bodies civil There is this Disposition in Men whether they be the politick or the Conscientious The External practice of all Parties is answerable to this inward Disposition There is this inward Disposition in men who espouse any Faction whether their Ends be designs of State or of Religion Parties who are not otherwise than in shew concerned for Religion will perpetually covet Power after Power And Parties who are serious and Conscientious in their way whatsoever it is will not remain in an indifference of terms towards those who tread in contrary Paths and with whom they do not maintain Communion For therefore they withdraw from them because they believe Communion with them to be unlawful Otherwise they have no Judgment in the price of Peace and Unity if they willingly part with it when they may without sin enjoy it and if they esteem their way sinful and believe those persons who remain without their pale to be so gone astray as without Repentance to be eternally lost Charity it self will urge them to use all means probable towards the reducing of them And they will be apt to think that the suffering of them in their Wandrings declares them to be contented with their condition External Practice of all Parties do's shew plainly what is their inward Disposition All would do what is good in their own eyes but I do not perceive that any are willing to let others do so Where there is Power their is little Forbearance And the same men as their Conditions alter speak of Mercy or Justice Amongst those of the Party of Donatus whose Schism opened so dangerous a Wound in the Churches of Africa all pleaded earnestly for Forbearance whilst their Power was in its Minority Yet S. Austin remindeth one of them * * * Petil. ap S. Aug. cont Petil. l. 2. Absit Absit à nostra Conscientia ut ad nostram fidem aliquem compellamus c. of a Practice contrary to their Profession whilst they turn'd against the Maximianists the edge of the Theodosian Laws and abus'd the Power which they had gotten under Julian in oppressing as far as in them lay the Catholick Christians Amongst those of the Protestant Perswasion the Heads of the Discipline were plainly unwilling that any should have leave to make a separation from their body And one of them * * * Mr. Calamy in Ser. called The great danger of Covenant refusing A. 46. p 3. with a mixture of Grief and Expostulation thus discoursed before the Commons The Famous City of London is become an Amsterdam Separation from Our Churches is countenanc'd Toleration is cried up Authority lieth asleep Every one would have Power to rowse up it self and maintain his Cause And indeed it is and has been too often in Religion as it is and was in Philosophy Where the divers Sects do not contend meerly for the enlarging the bounds of Philosophical Arts in a sincere and solid inquiry * * * Lord Bacon's Pref. to Adv. of Learn but for the Translating the Empire of Opinion and settling it upon themselves The same men who pleaded for Forbearance in this Church and remov'd themselves into New-England as by themselves was said for the Liberty of their Conscience or Persuasion when once they arrived there and made a figure in that Government they refused Indulgence to the Anabaptists and Quakers and us'd them as to this day they do with great severity Those Commons who in the Year 47 * * * Whitlock's Memoires p. 276. made an Order For the giving of Indulgence to tender Consciences did at the same time make another Order That this Indulgence should not extend to tolerate such who used the Common-Prayer Some who do not well understand the Policy of the Dutch do believe it to be otherwise in those Netherlands But by their Constitution none have liberty to speak against any publick Error or Corruption on which the States shall stamp their Authority And Episcopius * * * Episc Exam. Thes Cap. Op. vol. 1. par 2. p. 185. complain'd that the Calvinists would tolerate none whom they had power to punish There are now great numbers of his own Remonstrant Party who when any juncture of Affairs gives them encouragment are apt to contend for Superiority The Parties in their Sermons and Writings speak with bitter Zeal against each other And where the ordinary Conversation of Men of different Judgments is peaceable amongst them divers who mind Traffick more than Religion seem rather to be an Heterogeneous body frozen together by a cold indifference than a Society united by Christian Love In the Church of Rome the several Orders who at present mortally hate one another if they were not restrain'd by the force of the common Politie they would soon devour one another We are not without a remarkable Instance in this kind published by a Dominican Bishop and a Capuchin Fryer Certain Dominicans * * * See Lettres Sinceres Trois partie Sixieme Lettre p. 111. had seated themselves nigh the River of Plate in Paraguay where there are Gold Mines in the Earth and Gold Sands in the Rivers Of this the Jesuits who have long ears had good intelligence They desired to go thither in order to the further instruction of the American-people and the education of Youth They obtained leave procured Letters of Credence were furnished with Money for the Voyage After having gotten sure footing they soon removed the Dominicans and Spanish Laity and established themselves Among the Socinians the great Asserters of Liberty in Religion both in thinking and speaking though they cannot impose because they have not yet been any-where that I know of the prevailing Party yet they shew sometimes what Spirit they are of Gittichius was beyond all good manners troublesom to a Socinian of better temper I mean Ruarus * because Ruari Epist par 1. p 415 416. he had chosen to fast one day in a week and had taken Friday for the day though without any fixed purpose Among the Quakers themselves whose Principle seems to be the Guidance of each man by his personal persuasion there want not signs of that fierce heat with which their Light is accompanied When some had form'd them into a Society and gotten the Governance into their hands they Excommunicated others they suffered them not to Marry or Bury in their manner who would not be guided by what they called the Light of the Body and the Light
Brabant Husbandry remaineth not now any longer a question It was the Advice of the Jesuit Contzens * * * Contz Polit. l. 2. chap. 18. Sect. 9. To make as much use of the Divisions of Enemies as of the agreement of Friends After this manner it is that they manage themselves they endeavour to widen the Breach in order to the introducing of Popery into a divided Nation They will have hopes as long as we have Divisions They will believe whilst they see the humours are in conflict that the Body will be at last dissolved If they will hope for Resettlement as they declare they do upon such inconsiderable grounds as the Printing of a Monasticon * * * Journal des Scavans de l' Ann. 1665. p. 140. or the Provincial * * * Journ c de l' An. 1666. p. 2â—0 233. c. of Lynwood amongst us though in the Quality of History rather than of Title or Law what will they not expect from our un christian Distempers and from our forbearing of Communion with the establish'd Church as if it were the Synagogue of Satan By this Artifice it is that they gain Proselytes They expose the Protestants as a dis-unitâ—d People They demand of injudicious Men how they can in Prudence joyn with those who are at variance among themselves Though at this time in the Church of England it self there is much more agreement than in the Church of Rome in which they say there are great numbers of more private Deists * * * V. Polit. of France and Socinians and some we are certain who publish it to the World * * * Moyens Surs. c. pour la conversian dtous les Heretiques that the Primacy is Antichristian in which there are Solemn and Publick Assemblies who declare openly against one another in the great point of the Papal Supremacy and shew by so doing that in their Opinion their common head cannot certainly tell the nature of his Head-ship There remaineth to be considered the second more The second part of the second or more Principal End of the Dissenters principal End the advancing Christian Religion in these Kingdoms to greater Purity and Perfection But neither in this is their expectation likely to be answer'd For First The means towards the settling of themselves is the Dissettlement of that which is well fixed And this is the way not to a greater purity in Religion but to the corruption of it For it removeth Charity which is the Spirit of the Chirstian Religion It letteth loose great numbers who cannot govern themselves it moveth men to live Atheists and Idolaters to pour Contempt upon the Church of Christ and confirmeth them in their evil course It exposeth the Church as a Prey to the Common Enemy Thus the Divisions in Affrica gave encouragement to the Arms of the barbarous Nations and those in the Aegyptian Churches made way for the Saracens And the Proposal of the maintenance of Charity and pure Religion by the overthrow of a tolerable Ecclesiastical Constitution is as improbable a Project as that of Flammock who in Henry the 7th's time * * * L. Bac. H. 7. p 164. proposed a Rebellion without a breach of the Peace And it is here to be considered that those who dissent from a National Church do generally make use of such Junctures as are apter to debase than refine Religion They often move for Alterations in the Church when there is a great heat and ferment in the State And in such Seasons the Form of a Church may be pulled in sunder but there is not temper enough and coolness of unbyass'd consideration to set it together to advantage Such times are the Junctures of State Dissenters and amongst them Revolutions generally begin though without the pretence of reforming Religion they are not carried on amongst the People For it will not serve their purpose to say plainly they are against the Government because the Government is against their Interests Now when well meaning Dissenters are in the hands of such worldly Power they will not be able to establish what they think is surest but that which pleaseth their secular Leaders A change in the Church naturally produceth some change in the State and in such changes who can secure the Event for the better The words of Bishop Andrews * * * Ser. 6. on Nov. 5. 1614. about the midst of the Reign of K. James touch this Point and they doubtless are worth our observation When said he they have made the State present naught no Remedy we must have a better for it and so a change needs What change Why Religion or the Church-Government or somewhat they know not what well stand a while ye shall change your Religion said they of this day the Gun-powder-Traytors and have one for it wherein to your comfort you shall not understand a word not you of the People what you either sing or pray and for variety you shall change a whole Communion for an half Now a blessed exchange were it not What say some others You shall change for a fine new Church-Government a Presbytery would do this better for you than an Hierarchy and perhaps not long after a Government of States than a Monarchy Meddle not with these Changers Now when a State is either disturb'd or dissolv'd men cannot foresee all the ill Consequences of it When the Vessel is stirr'd the Lees come up which lay before undiscerned in the Mass of the Liquor and so it is in Religion it is not fined but rather render'd less pure by motions in the Body Spiritual or Civil Then Politicians use conscientious Instruments no further than they serve a present purpose and for new Purposes they find new Instruments One of the Assembly of Divines * * * D. J. L. on Psal 4 4. Feb. 24. A. 1647. discoursed on this manner at a publick Fast Have not these Trumpets and these poor Pitchers had their share and a good share too in bringing down the Walls of Jericho and the Camp of Midian and have not they like the Story in Ezekiel if I may so express it Prophesy'd you up an Army The Witness of these things is in the whole Kingdom and a Witness of them is in your own Bosoms Yet the Preacher was very sensible at the same time that those whom they had helped to Power were turning it against them and breaking them to pieces by dashing Independency against them Aspiring Men make fair Promises till they have gained their point but when that is once secured they take other Measures They say * * * Melvil's Mem. p. 33. that Maximilian for the gaining of Votes in order to the Empire used secret Preachings to please the Protestant Princes the Elector Palatine the Dukes of Saxony and Brandenburgh and went openly to Mass to please the Popish Bishops of Mentzs Triers and Collein Also the claims of
the worldly increase with their Power And for illustration-sake when the House being garbell'd had much less right but more force the Army as yet agreeing with them and the good King being in their hands than they gave to the Declarations of their Pleasure the Title not as before of Ordinances but of Acts of Parliament * * * Whill Memoirs p. 363. Oliver likewise declared plainly That there was as much need to keep the Cause by Power as to get it And being potent he entred the House and mock'd at his Masters and commanded with insolent disdain that That Bawble * * * Speech at the Dissol of the House Jan. 22. 1654. p. 22 meaning the Mace of the Speaker should be taken away Men may intend well but using the help of the illegal secular Arm they can never secure * * * Id. ibid. â— 529. what they propose but frequently render that which was well settled much worse by their unhinging of it But such means it comes to pass that the Civil State is embroyl'd and Religion sensibly decays in stead of growing towards perfection where publick order is interrupted and Men gain a Liberty which they know not how to use Secondly It appeareth by the History of our late Revolutions which began with pretence of a more pure Religion that our Dissentions occasion'd great Corruptions both in Faith and manners Then the War was Preached up as the Christian Cause And one of the City-Soldiers mortally wounded at Newberry-fight was applauded in an Epistle * * * Hill 's Ser. called Temple work A. 1644. to the Houses as one whose Voice was more than humane when he cryed out O that I had another Life to lose for Jesus Christ Then this Doctrine so very immoral and unchristian was by some * * * D. Crisp in Ser. called Our sins are already laid on Christ p 274 275. Preached and by great numbers embrac'd The Lord hath no more to lay to the charge of an Elect Person yet in the heighth of Iniquity and the excess of Riot and committing all the Abominations that can be committed than he hath to lay to the charge of a Saint Triumphant in Glory Then certain Soldiers * * * H. of Indep part 2. p 152 153. enter'd a Church with five Lights as Emblems of five things thought fit to be extinguish'd viz. The Lord's-day Tythes Ministers Magistrates the Bible Then by a publick Intelligencer who called himself Mercurius Britanicus ** ** ** Merc. Brit. N 13. Nov. A. 43 p. 97. the Lord Primate Vsher himself was reproach'd as an Old Doting Apostating Bishop Instances are endless but what need have we of further Witnesses than the Lords and Commons and the Ministers of the Province of London whose Complaints and Acknowledgments are here subjoyned The Lords and Commons in one of their Ordinances * * * Die Jovâ—z Febr. 4 1646. use these words We have thought fit lest we partake in other Mens sins and thereby be in danger to receive of their Plagues to set forth this our deep sense of the great dishonour of God and perillous condition that this Kingdom is in through the abominable Blasphemies and damnable Heresies vented and spread abroad therein tending to the Subversion of the Faith contempt of the Ministry and Ordinance of Jesus Christ The Ministers made a like acknowledgment saying Instead ** ** ** Testim to Truth of J. Chr. p. 31. of extirpating Heresie Schism Profaness we have such an impudent and general inundation of all these evils that Multitudes are not asham'd to press and plead for publick formal and universal Toleration And again We the Ministers of Jesus Christ do hereby testify to all our Flocks to all the Kingdom and to all the Reformed Churches as our great dislike of Pilacy Erastianism Brownism and Independency so our utter abhorrence of Anti-Scripturism Popery Arianism Socinianism Arminianism Antimonianism Anabaptism Libertinism and Familism with all such like now too rife among us Thirdly some Dissenters by the Purity of Religion mean agreeableness of Doctrine Discipline and Life to the dispensation of the New Testament and a removal of humane Inventions and thus far the Notion is true but with reference to our Church it is an unwarrantable Reflexion For it hath but one Principal Rule and that is the Holy Scripture and Subordinate rules in pursuance of the general Canons in Holy Writ are not to be called in our Church any more than in the pure and Primitive Christian Church whose Pattern it follows humane Imaginations but rules of Ecclesiastical Wisdom and Discretion But there are others among the Dissenters who by the Purity of Religion mean a simplicity as oppos'd to composition and not to such mixtures as corrupt the Circumstances or parts of Worship which in themselves are pure Quakers and some others believe their way the purer because they have taken out of it Sacraments and External Forms of Worship and endeavoured as they phrase it * * * G. Fox in J. Perrot's Hidden things brought to light p. 11. to bring the Peoples minds out of all Visibles By equal reason the Papists may say their Eucharist is more pure than that of the Protestants because they have taken the Cup from it But that which maketh a pure Church is like that which maketh a pure Medicine not the fewness of the Ingredients but the good quality of them how many soever they be and the aptness of their Nature for the procuring of Health Men who have this false Notion of the purity of Religion distill it till it evaporates and all that is left is a dead and corrupt Sediment And here I have judged the following words of Sir Walter Rawleigh not unfit to be by me transcribed and considered by all * * * Hist of the World l. 2. 1. part c. 5. p. 249. The Reverend Care which Moses had in all that belong'd even to the outward and least parts of the Tabernacle Ark and Sanctury is now so forgotten and cast away in this Superfine Age by those of the Family by the Anabaptist Brownist and other Sectaries as all cost and care bestow'd and had of the Church wherein God is to be served and worshipped is accounted a kind of Popery and as proceeding from an Idolatrous Disposition Insomuch as time would soon bring to pass if it were not resisted that God would be turned out of Churches into Barns and from thence again into the Fields and Mountains and under the Hedges and the Officers of the Ministry robbed of all Dignity and Respect be as contemptible as these places all Order Discipline and Church-Government left to newness of Opinion and Men's Fancies Yea and soon after as many kinds of Religions would spring up as there are Parish Churches within England Every Contentious and ignorant person clothing his Fancy with the Spirit of God and his Imagination with the gift of
Revelation insomuch as when the truth which is but One shall appear to the simple multitude no less variable than contrary to it self the Faith of Men will soon after dye away by degrees and all Religion be held inscorn and contempt Fourthly If several contrary Parties be established by way of sufferance no progress is likely to be made towards the perfecting of Religion For the suffering of divers Errors is not the way to the reforming of them One Principle only can be true and the blending of such as are contrary with it createth the greatest of Impurities a mixture of that which is profane with that which is sacred Fifthly Many Dissenters are not likely to erect a Model by which Christianity may be improved amongst us because they lay aside Rules of discretion and rely not on God's assistance in the use of good means but depend wholly upon immediate illumination without the aids of Prudence And some of the more sober amongst them have inclined too much towards this extream In Reformation said one * * * Mr. S. Sympson in A. 1643. Reform Preservat p. 126 27. in his Sermon before the Commons do not make reason your Rule nor Line you go by It is the line of all the Papists The second Covenant doth forbid not only Reason but all Divine Reason that is not contain'd by Institution in the Worship of God God's Worship hath no ground in any reason but God's Will Sixthly There are already provided in this Church more probable means for the promoting of pure Religion than those which have been proposed by all or any of the Dissenting Parties It is true each Church is capable of improvement by the change of obsolete Words Phrases and Customs by the addition of Forms upon new Occasions by adjusting discreetly some Circumstantials of External Order But to change the Present Model for any other that has yet been offered to publick consideration is to make a very injudicious bargain There are in it all the necessaries to Faith and Godliness there is preserved Primitive Discipline Decency and Order And under the means of it there are great numbers grown up into such an improvement of Judicious Knowledge and useful prudent serious Piety that it requireth a Laborious Scrutiny to find Parallels to them in any Nations under the Heavens I do not take pleasure in distastful Comparisons Yet I ought not sure to pass by with unthankful negligence that excellent Spirit which God hath raised up among the Writers and Preachers of this Church their labours being so instrumental towards the right information of the Judgment and the amendment of the Lives of unprejudic'd Hearers It must be confessed that there is some trifling on all sides And it will be so whilst Men are Men. But there is now blessed be God as little of it in the Church of England as in any Age. And the very few who do it appear plainly to be what they are Phantasticks and Actors rather than Preachers But amongst the Parties the folly and weakness puts on a more venerable pretence and they give vent to it with studied shews of mighty seriousness and deliver it solemnly as the immediate dictate of God's Holy Spirit And I cannot but call to mind one Minister in this Church who would for instance sake have deliberately used these words of Mr. Rutherford in a solemn audience * * * Ruth on Dan. 6. 26. p. 8. A. 1643. bef the Commons and after this manner God permits Sins and such solemn Sins that there may be room in the Play for pardoning Grace It seemeth also not unfit for me to take notice that the Changes formerly made in Church-matters in England by Dissenters were not so conducive in their nature to the edifying of the Body of Christ as the things illegally removed The Doctrine of God's Secret decrees taught in their Catechisms was a stronger and more improper kind of meat than that with which the Church of England had fed her Children Ordination by a Bishop accompany'd with Presbyters was more certain and satisfactory than that by Presbyters without a Bishop There was not that sobriety in many of the present and unstudied Effusions which appeared in every of those publick Forms which were considered and fixed And it sounded more decently for example sake to pray in the Churches words and say from Fornication Good Lord deliver us than to use those of an eminent Dissenter * * * Prayers at the end of Farewell Sermons Mr U's Prayer bef Serm. p. 31. Lord un-lust us Nor did the long continued Prayers help Men so much against Distraction as those shorter ones with breaks and Pauses in the Liturgy and the great and continued length of them introduced by consent sitting at Prayer Neither did it tend less to edification to repeat the Creed standing than to leave it quite out of the Directory for publick Worship Neither was it an advantage to Christian Piety to change the gesture of kneeling in the Eucharist when the Sacred Elements were given together with Prayer for that less reverend one of sitting Of sitting especially with the Haâ—t on as the most uncomely practice of some was the People being taught to cover the Head * * * Edward's Gangrena part 1 Error 112. p. 25. whilst the Minister was to remain bare amongst them Nor was the civil Pledge of the Ring in Marriage bettered by the invention of some Pastors who as is storied of them took a Ring * * * See Edw. Grangr 2 part p. 13. of some Women-converts upon their admittance into their Church Neither was the Alteration of the Form of giving the Holy Elements an amendment For the Minister was directed to the use of these words * * * Directory for publick Worship p. 27. Tak ye eat ye this is the Body of Christ which is broken for you This Cup is the New Testament in the blood of Christ which is shed for the Remission of the Sins of many The words denoting Christ's present Crucifix and either actually or in the future certainty of it give countenance to the Romish Sacrifice of the Mass though I verily believe they were not so intended Nor did the forbidding the Observation of Christ's Nativity and other Holy-days add one Hairs bredth to the Piety of the Nation but on the other hand it took away at least from the common People one ready means of fixing in their Memories the most useful History of the Christian Religion It is easy enough even for Men who are Dwarfs in the Politicks in such sort to alter a constitution as to make it more pleasing for a time to themselves during their Passion and the novelty of the Model in their Fancy not yet disturbed by some unforeseen Mischief or inconveniencie but 't is extream difficult upon the whole matter to make a true and lasting Improvement there being so many parts in the frame to be mutually fitted and such
variety of Cases in Humane Affairs I pray from my Heart for the bettering but I dread the tinkering of Government The Conclusion IF then Dissenters are not likely to obtain their Ends of Establishing themselves of rooting out of Popery and promoting pure Religion by overthrowing the Church of England the Inference is natural they ought both in Prudence and Christianity to endeavour after Vnion with it They will it may be say to me Can Men be persuaded two contrary ways Can they both Assent and Dissent And whilst they secretly Dissent would you force them into an Hypocritical Compliance I Answer thus First Though a Man cannot at the same time wholly Assent and Dissent yet there are means for the rectifying of a false persuasion and he may upon good Grounds change his Mind Secondly No Man's Mind can beforced for it is beyond the reach of Humane Power Thirdly Good Governours do not use Severity to force Men to dissemble their Minds and to make them Hypocrites but to move them after a Tryal of fair means to greater consideration I am not concerned in the Emblem of the Persian Dervi * * * Tavern Pers Trav. l. 4. c. 6. p. 155 156. who whilst they go about their Office of teaching the Law to the People carry a great Club in their hands But neither do I think that the best way to remove pernitious error from Men is never to give them any disturbance in it I have two things only to recommend first to the consideration and then to the practice of such as Dissent First This is a time of Prosecution and a time of Adversity is a proper time for Consideration and Consideration is a means to make us hold fast that which is good and reject that which is evil I beseech you make such advantage of this Juncture Sit down and think once more of the Nature of this Church Confer with the Guids of the National Religion read without prejudice the Books commended by them to you Peruse seriously the Books which Authority hath set forth Some who have spoken against them have by their own confession never read them Examine and Judge Many of your Scruples have arisen from what you have heard and read they would not have otherwise been ingendred in your Minds Hear and Read for your Information as well as your entanglement Secondly Do as much as you can do Do as much as the Dissenters who are most eminent for Learning Piety Preaching Writing Experience and Fame sometimes actually do They have owned our Communion to be lawful * * * See Lawf of hearing the publick Ministry c. by Mr. Nye Mr. Robinson c. and Mr. Corbet's Non-Conformists Pâ—ea for Lay-Communion They have received the Communion kneeling They have bred up Children to the Ministry of this Church They have joyned in the Liturgy They have been Married according to the Form of it Nay one who assisted in making the Directory would have his own Daughter in those times be Married in the way of the Book of Common-Prayer * * * Mr. Marshall in Hist of Indep 1 part p. 80. Do as the antient Non-conformists did who would not separate though they feared to Subscribe Who wrote with such Zeal against those of the Separation that Mr. Hildersham was called * * * See Dr. Willit's Epistle Dedicatory before his Harm on 1 Sam. Schismaticorum Qui vulgo Brownistae malleum The Maul of the Brownists Do more for the Peace of God's Church than for a Vote or Office or Fear of Legal Penalty Come as Christians to the Sacrament and not as Politicians Those who have so done yet break the unity of the Church are said to use the Arts of Jesuits and to be without all excuse by a Dissenter * * * Vox Clam Sect. 6. p. 49 50 c. who writes with commendable temper Do constantly what you do upon occasion No Preaching or Praying which is better liked can ballance the evil of Separation from a Church which imposeth no terms of Communion which are sinful For Peace sake let that be more constant in which your Conscience alloweth occasional exercise A Member who joyns himself to any established Church and also to any Churches which are set up not as legal Supplements of it but as Forts against it seems to be a kind of Wooden Legg if I may represent so grave a matter by so light a Similitude He is tyed on and taken off at pleasure he is not as by natural Ligaments and Nerves knit to such Ecclesiasticrl Bodies If all would do constantly what they can in Conscience do sometimes they would create a better Opinion of themselves in the Governours and move them to all due favour and hinder all the destructive breaches amongst us For the remain of other Dissenters would be so inconsiderable as to abide in the Body of the Nation as ill humors thrown off the extream parts from which there may arise some little pain but no mortal danger Now the God of Peace grant Peace to us always by all fit means The END A SERIOUS EXHORTATION With some Important Advices Relating to the late Cases about CONFORMITY Recommended to the Present Dissenters From the CHVRCH of ENGLAND LONDON Printed for T. Basset at the George in Fleet-street B. Tooke at the Ship in St. Paul's Church-yard and F. Gardiner at the White Horse in Ludgate-street 1684. Books Printed for FINCHAM GARDINER A Continuation and Vindication of the Defence of Dr. Stilling fleet 's Unreasonableness of Separation in Answer to Mr. Baxter and Mr. Lob c. Considerations of present use considering the Danger Resulting from the Change of our Church-Government 1. A Perswasive to Communion with the Church of England 2. A Resolution of some Cases of Conscience which respect Church-Communion 3. The Case of Indifferent things used in the Worship of God Proposed and Stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of England's Symbolizing so far as it doth with the Church of Rome makes it unlawful to hold Communion with the Church of England 6. A Letter to Anonymus in Answer to his Three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of mixt Communion Whether it be Lawful to separate from a Church upon the Account of promiscuous Congregations and Mixt Communions 9. An Answer to the Dissenters Objections against the Common Prayers and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament Stated and Resolved c. The first Part. 11. Certain Cases of Conscience c. The Second Part. 12. A Discourse of Profiting by Sermons and of going to hear where Men think they can profit most 13. A
have been heretofore written in defence of our Church her Rites and Usages that yet generally lie by the Walls little known and less read by those that so much Cry out against her And at this time how many excellent Discourses have been Published for the satisfaction of Dissenters written with the greatest Temper and Moderation with the utmost plainness and perspicuity with all imaginable evidence and strength of Reasoning so short as not to require any considerable portion either of Time or Cost so suited to present Circumstances as to obviate every material Objection that is made against Communion with us and yet there is just cause to fear that the far greatest part of our Dissenters are meer strangers to them and are not so just to themselves or us as to give them the reading And that those few that do look into them do it rather out of a design to pick quarrels against them and to expose them in scurrilous or cavilling Pamphlets than to receive satisfaction by them I do heartily and from my Soul wish an end of these Contentions and that there were no further occasion for them but if our Dissenting Brethren will still proceed in this way we desire and hope 't is but what is reasonable that the things in difference may be debated in the most quiet peaceable and amicable manner that they may be gravely and substantially managed and only the Merits of the Cause attended to and that the Controversie may not be turned off to mean and trifling Persons whose highest Attainment perhaps it is to write an idle and senseless Pamphlet and which can serve no other use but only that the People may be borne in hand that such and such Books are Answered Which is so unmanly and disingenious a way and so like the shifting Artifices of them of the Church of Rome that I am apt to persuade my self the wiser Heads of the Dissenting Party cannot but be ashamed of it If they be not 't is plain to all the World they are willing to serve an ill Design by the most unwarrantable Means But however that be we think we have great Reason to expect from them that they should hear our Church before they condemn Her and consider what has been said for the removing of their Doubts before they tell us any more of Scruples Tender-Consciences and the hard measure that they meet withall I confess could I meet with a Person that had brought himself to some kind of Unbyas'dness and indifferency of Temper and that design'd nothing more than to seek and find the right way of Serving God without respect to the Intrigues and Interests of this or that particular Party and in order thereunto had with a sincere and honest Mind read whatever might probably conduce to his Satisfaction fairly proposed his Scruples and modestly consulted with those that were most proper to advise him and humbly begged the Guidance and Direction of the Divine Grace and Blessing and yet after all should still labour under his old Dissatisfactions I should heartily pity and pray for such a Man and think my self obliged to improve all my Interest for Favour and Forbearance towards him But such Persons as these I am afraid are but thin sowed and without Breach of Charity it may be supposed there is not One of a Thousand III. Thirdly We desire that before they go on to accuse our Church with driving them into Separation they would directly charge her with imposing sinful terms of Communion And unless they do this and when they have done it make it good for barely to accuse I hope is not sufficient I see not which way they can possibly justifie their Separation from us 'T is upon this account that the whole Protestant Reformation defends their Departure from the Church of Rome They found the Doctrine of that Church infinitely corrupt in several of the main Principles of Religion New Articles of Faith introduced and bound upon the Consciences of Men under pain of Damnation its Worship overgrown with very gross Idolatry and Superstition its Rites and Ceremonies not only over-numerous but many of them advanced into proper and direct Acts of Worship and the use of them made necessary to Salvation and besides its Members required to joyn and communicate in these Corruptions and Depravations nay and all Proposals and Attempts towards a Reformation obstinately rejected and thrown out in which Case they did with great Reason and Justice depart from her which we may be confident they would not have done had no more been required of them than instead of Worshipping Images to use the Sign of the Cross in Baptism or instead of the Adoration of the Host to kneel at the Receiving of the Sacrament A Learned Amyrald de Secess ab Eccles Rom. pag. 233. Protestant Divine of great Name and Note has expresly told us That had there been no other Faults in the Church of Rome besides their useless Ceremonies in Baptisme and some other things that are beyond the measure and genius of the Christian Religion they had still continued in the Communion of that Church Indeed did the Church of England command any thing which Christ has prohibited or prohibit any thing which Christ has commanded then come ye out from among them and be ye separate saith the Lord were good Warrant and Authority But where do we meet with these prohibitions not in the word of God not in the nature and reason of the things themselves nor indeed do we find our Dissenting Brethren of late very forward to fasten this charge and much less to prove it whatever unwary sayings may fall from any of them in the heat and warmth of Disputation or be suggested by indirect consequences and artificial insinuations And if our Church commands nothing that renders her Communion sinful then certainly Separation from her must be unlawful because the Peace and Unity of the Church and obedience to the commands of lawful Authority are express and indispensable duties and a few private suspicions of the unlawfulness of the thing are not sufficient to sway against plain publick and necessary Duties nor can it be safe to reject Communicating with those with whom Christ himself does not refuse Communion This I am sure was once thought good Doctrine by the chiefest of our Dissenters who when time was reasoned thus against those that subdivided from them If we be a Church of Christ and Christ hold Communion with A Vindication of the Presbyterial Government 1649. p. 130. us why do you Separate from us If we be the Body of Christ do not they that Separate from the Body Separate from the Head also we are loath to speak any thing that may offend you yet we entreat you to consider that if the Apostle call those Divisions of the Church of Corinth wherein Christians did not separate into divers formed Congregations in the Sacrament of the Lords Supper Schisms 1 Cor. 1. 10. may not your
Secession from us and professing you cannot joyn with us as Members and setting up Congregations of another Communion be more properly called Schism You gather Churches out of your Churches and set up Churches in an opposite way to our Churches and all this you do voluntarily and unwarrantably not having any sufficient cause for it And in the same Book they tell us of a Two-fold Schism Negative and Positive Negative when Men do peaceably and quietly withdraw from Communion with a Church not making a Head against that Church from which they are departed the other is when Persons so withdrawing do consociate and withdraw themselves into a distinct and opposite Body setting up a Church against a Church which say they Camero calls a Schism by way of Eminency and further tells us There are Four Causes that make a Separation from a Church lawful 1. When they that Separate are grievously and intollerably Persecuted 2. When the Church they Separate from is Heretical 3. When it is Idolatrous 4. When it is the Seat of Antichrist And where none of these four are found there the Separation is insufficient and Schism Now we are fully assured that none of these Four Causes can be justly charg'd upon our Congregations therefore you must not be displeased with us but with your selves if we blame you as guilty of positive Schism All which is as true now as it was then and as applicable to us and them as it was to them and their Dissenters Admit then there were some things in our Constitution that might be contrived to better purposes and that needed Amendment and Alteration yet I hope every Defect or supposed Corruption in a Church is not a sufficient ground for Separation or warrant enough to rend and tear the Church in pieces Let Mr. Calvin judge between us in this matter Institut lib. 4. Sect. 10 11 12. fol. 349. who says That wherever the Word of God is duely Preached and reverently attended to and the true use of the Sacraments kept up there is the plain Appearance of a true Church whose Authority no Man may safely despise or reject its Admonitions or resist its Counsels or set at nought its Discipline much less Separate from it and Violate its Unity for that our Lord has so great regard to the Communion of his Church that he accounts him an Apostate from his Religion who obstinately Separates from any Christian Society which keeps up the true Ministry of the Word and Sacraments that such a Separation is a denial of God and Christ and that it is a dangerous and pernicious Temptation so much as to think of Separating from such a Church the Communion whereof is never to be rejected so long as it continues in the true use of the Word and Sacraments though otherwise it be over-run with many Blemishes and Corrupons Which is as plain and full a Determination of the Case as if he had particularly designed it against the Doctrine and Practice of the Modern Dissenters from our Church IV. Fourthly We entreat them to Consider Whether it be pure Conscience and mere Zeal for the Honour of Religion and not very often Discontent or Trade and Interest that has the main stroke in keeping them from Communion with our Church Far be it from me to judge the Secrets of Mens Hearts or to fasten such a Charge on the whole Body of Dissenters yea I accuse not any particular Person but only desire they would lay their Hand upon their Hearts and deal impartially with themselves and say whether they stand clear before God in this matter And there is the more Reason to put Men upon this Enquiry not only because Secular Ends are very apt to mix with and shelter themselves under the shadow of Religion but because this has been an old Artifice made use of to promote Separation Thus the Donatists in the Primitive Times upheld their Separation from the Catholick Church and kept their Party fast together by Trading only within themselves by imploying none to Till their Grounds or be their Stewards but those that would be of their side nay and sometimes hiring Persons by large Sums of Money to be Baptiz'd into their Party as Crispin did the People of Mappalia And how evident the same Policy is among our Modern Vid. Aug. Epist 173. ad Crisp Quakers is too notorious to need either Proof or Observation Time was when it was made an Argument to prove Independency to be a Faction and not Edward's further Discovery p. 185. matter of Conscience because Needy broken decayed Men who knew not how to live and hoped to get something turned Independents and became Sticklers for it that some who had businesses Causes and Matters depending struck in with them and pleaded for them that so they might find Friends be sooner dispatched and fare better in their Causes that Ambitious Proud Covetous Men who had a mind to Offices places of profit about the Army Excise c. turned about to the Independents and were great Zealots for them Thus it was then and whether the same Leaven do not still spread and ferment and perhaps as much as ever there is just cause to suspect Whoever looks into the Trading part of this City and indeed of the whole Nation must needs be a very heedless and indiligent Observer if he do not take notice how Interests are formed and by what Methods Parties and Factions are kept up how many Thousands of the Poorer sort of Dissenters depend on this or that Man for their Work and consequently for their Livelihood and Subsistence how many depend upon others for their Trade and Custom whom accordingly these Men can readily Command and do produce to give Votes and increase Parties on all Publick Occasions and what little Encouragement any Man finds from them that once deserts them and comes over to the Church of England There is another thing that contributes not a little to this Jealousie and Suspicion that many of the Chiefest and most Stiff and Zealous of the Dissenting Party are they at least the immediate Descendants of those who in the late Evil-Times by Rapine and Violence shared among themselves the Revenues of the Church and the Patrimony of the Crown and are said still privately to keep on foot their Titles to them And if so what wonder if such Men look on themselves as obliged in point of Interest to widen Breaches foment Differences increase Factions and all this to Subvert and over-turn the Church of England being well assured they can never hope but over the Ruines of this Church to make way to their once sweet Possessions Let Men therefore impartially examine themselves and search whether a Worldly Spirit be not at the bottom of their Zeal and Stiffness These I confess are Designs too Base and Sordid to be owned above Board but be not Deceived God is not Mocked Man looks to the outward Appearance but God looks to the Heart V. Fifthly
several of them lost their Lives Barrow and Greenwood were Executed for their Scandalous and Seditious Writings Penry and Vdal Indicted and Arraigned for Defaming the Queens Government in a Scandalous Book Written against the supposed Governours as they called them of the Church of England for which they were both Cast and Condemned to be Executed as Felons but Arch-Bishop Whitgift interposing they were Reprieved and Vdal suffered to Die as he did soon after in his Bed The truth is the wise and wary Queen beheld Schism growing on apace and needed not to be told what ill Influence it was like to have both upon Church and State and therefore Resolved to carry a Streight Hand as well over Puritanism on the one side as Popery on the other and in order hereunto She charged Arch-Bishop Whitgâ—ft Sir G. Paul Life of A. B. Whitgift Numb 53. p. 29. to be Vigilant and Careful to Reduce Ministers by their Subscription and Conformity to the setled Orders and Government Adding That She would have the Discipline of the Church of England formerly Established of all Men duly to be Observed without alteration of the least Ceremony But nothing more fully discovers her Judgment and Resolution in this matter then what She gave in Command to the Lord-Keeper-Puckering to tell the Parliament part of his Dr. Peirce New Discov against Mr. Baxt. 1659. Ch. 5. Sect. 12. p. 109. Speech Transcribed and Published some Years since from the Original Copy under his own Hand Writing by an Eminent Divine of this Church was as followeth And especially you are Commanded by Her Majesty to take heed that no Ear be given or Time afforded to the wearisome Sollicitations of those that commonly be called Puritanes wherewithall the late Parliaments have been exceedingly Importuned Which sort of Men whilst in the Giddiness of their Spirits they labour and strive to advance a new Eldership they do nothing else but disturb the good Repose of the Church and Common-wealth which is as well grounded for the Body of Religion it self and as well guided for the Discipline as any Realm that professeth the Truth And the same thing is already made good to the World by many of the Writings of Learned and Godly Men neither Answered nor Answerable by any of these new fangled Refiners And as the present Case standeth it may be doubted Whethey they or the Jesuits do offer more Danger or be more speedily to be repressed For albeit the Jesuits do impoison the Hearts of Her Majesties Subjects under a Pretext of Conscience to withdraw them from their Obedience due to her Majesty yet do the same but closely and only in privy Corners but these Men do both Publish in their Printed Books and Teach in all their Conventicles sundry Opinions not only dangerous to the well-setled Estate and Policy of the Realm but also much derogatory to Her Sacred Majesty and Her Crown as well by c. In all which Things however in many other Points they pretend to be at War with the Popish Jesuits yet by the Separation of themselves from the Unity of their Fellow-Subjects and by abusing the Sacred Authority and Majesty of their Prince they do both joyn and concur with the Jesuits in opening the Door and preparing the way to the Spanish Invasion that is Threatned against the Realm Thus far he by her Majesties most Royal Pleasure and Wise Direction as he there speaks To which let me add That the Speech took such effect that the Parliament passed the Act of 35th of Eliz. the Severest Act against Dissenters in the whole Body of our Laws And indeed so Jealous was the Queen of the least appearances of Innovation that Arch-Bishop Grindall only for giving too much encouragement to Prophesyings which were beheld as likely to prove Nurseries of Schism and Faction as indeed they did fell under Her Displeasure and was Sequestred from his Archiepiscopal Jurisdiction and though great intercession was made in his behalf yet could he never be restored to his Dying Day This was the State of things then and yet these were the Proceedings of those Days which our Dissenters at another time are wont so much to Magnifie and Extol nothing of late having been so much in their Mouth as the Wisdom and Prudence the Care and Diligence the Zeal and Piety of Good Queen Elizabeth I speak not this to cast any reflexion upon the Memory of that incomparable Princess whom we have all the reason in the World to own to have been the Glorious Instrument of Perfecting and Setling the Reformation in this Kingdom and whose Memory will be dear and pretious as long as the Protestant Name has a Being in England But I only take notice how extreamly partial People are and how apt to be prejudiced against the present Government under which they live and to be always Crying out That the former Days were better then these whereas supposing their Circumstances were really harder than they are and harder then those of the Puritans in former times yet they have no reason to accuse the Government of Rigor and Severity towards them if three Things be farther taken into Consideration First That the Dissenters of old especially the first Race of them were generally much more Modest and Peaceable then those of latter times more Conformable to the Laws less Turbulent and Offensive to the Government when they could not Conform as Ministers they yet did as private Christians and quietly acquiesced in their Suspension or Deprivation and as one truly says of them When they could not be Active without Sinning as they judged they could be passive without Murmuring They medled not with things without their Line nor mixt themselves with matters of State Declared that Kings have See a Book called The Protestation of the Kings Supremacy 1605. Numb 8 9. 11. power by the Law of God to make such Ecclesiastical Laws as tend to the good Ordering of the Churches in their Dominions that the Churches ought not to be Disobedient to any of their Laws that if any thing were Commanded contrary to the Word they ought not to resist the King therein but peaceably to forbear Disobedience and sue to him for Grace and Mercy and where that cannot be obtained meekly to submit themselves to the punishment They generally came to Church and did not run into Separate Congregations nay writ stoutly and smartly against those who began then to attempt a Separation But whether our Modern Dissenters have observed the same Course and be of this Spirit and Temper let the World judge yea let themselves be Judges in the Case Secondly Sad Experience of the Evil Consequences of Schism and Separation have made it necessary for the Government to take all just and lawful ways for preventing the like for the time to come Men first began to be dissatisfied with the Rites and Orders of the Church then discontented that they were not presently gratified with an Alteration Discontent brought on
into its own Laws After this great example I proceed to take notice of some that we find registred in the life of St. Paul to the like purpose I instance onely in two which will be sufficient The first was his circumcising Timothy of which you have the story Acts 16. 1 2 3. It is certain Timothy might have objected against Circumcision and pleaded his freedom from any obligation to it being the Son of a Grecian Father and there is no reason to doubt but it must be irksome and troublesome to him yet for all that St. Paul hath greater respect to the Church of the Jews in those parts which might be offended had he not been circumcised his Mother being a Jew The other is that famous story of St. Paul's shaving his head and purifying himself in the Temple with the men that had a vow upon them just according to the manner prescribed in the Levitical Law you have the account of it Acts 21. from 23 to 27. I do not at all question but this action of St. Paul must be strangely looked upon at first by Trophimus and those other Heathen Converts that came with him to Jerusalem who knowing his Doctrine and manner of conversation abroad could scarce chuse but reflect with some trouble upon this action and the truth is it was a plain temptation to them to have some hard thoughts of him Yet notwithstanding this St. Paul preferred his respect to the Church of Jerusalem and chose rather to incur this censure of theirs than to give any offence to the Church of Christ which was there From which example a great advantage may be drawn not onely to direct us what regard to have to the Church of God in general above any private persons but even to a National or Local Church which is but a member and part of Christs Church and from which the constitution of other Churches as to Customs and Usages may be different St. Paul might have pleaded strongly against this thing to which St. James advised him especially upon the account of offence to those that were with him and to others from whom he came yet for all this his respect to the present Church where he was and his care not to offend it overcame all other considerations and caused him readily to do that which neither they were greatly pleased with nor himself in all probability neither Which hath often brought to my mind the Apostolical temper of St. Ambrose in that famous answer of his to St. Austin's Mother which he magnifies so highly for Oracular and Divine That at Millain he did not observe the Sabbath-fast because it was not the usage of his Church but at Rome he did because it was the custom there advising her in all such things to make the custom of the present Church her Precedent and Rule and by no means to give any offence to it By both which notable Examples we may learn by what measure to govern our selves in these things namely a respect to the Usages and Constitutions of the present Church we are in provided they be not sinful and plainly contrary to any Law of God for of such things I am speaking all this while and about such things it is that our present dispute about giving offence is by both sides acknowledged to be I onely add one thing more before I leave this Precedent That if we ought to have this great and over-ruling respect to any National Church of Christ to which we chance to come and in which we sojourn we certainly ought much more to have the same to our own National Church in which we not onely live but were born and baptised Members of and therefore suffer our regard to it to over-rule all other respects to private persons that may interfere with it These things might be enough to assure the reasonableness of the present Consideration and I do not see what can well be objected against them 2. And yet I shall proceed to some Popular Considerations here also which are owned for sound and good Rules to act by in all other like Cases by all sorts of men and which when applied in our Case will presently determine it our concern and duty to have greater care not to give offence to the Church of God than to any private persons Four of these I shall just mention and leave to take effect by our leisurely consideration of them 1. That offending the Church is offending the greater party I hope I may say not onely greater than any other single denomination of men but than all of them together I know how forward each party hath been to boast its number and some to threaten Authority with their strength and to that purpose to make false musters and great shews to crowd together upon all occasions and to make it piacular for one to be absent when either the Party or the Cause was to be credited But thanks be to God that we have publick evidences now and of late that the Church-party is not so small and inconsiderable as some men would have it thought to be It is true honest men are not apt to be noisie and tumultuous the sense of their own Integrity satisfieth them and the assurance that they are known to God is to them more than Ten thousand witnesses They do not use to boast of themselves nor court greatly man's observance they keep their station and use not to run from place to place an art by which the same man may appear ten or twenty and this perhaps hath made some good men fearful and some others confident But thanks be to God they know one another better now and have signalized their numbers to material purposes Now this ought to be a swaying consideration with all scrupulous persons in this case In all others it is thought safest to offend the lesser party supposing them but in the same circumstances with others And when a Dissenter considers that by Conforming he can but offend some few of his own small party or at most but some few of others but by his Separation shall certainly offend the whole Church methinks it should soon teach him which side of the Question to chuse Unless those few must be counted the onely wise and the onely good the sober and the godly party and the whole Church be disparaged as consisting onely of ignorant and loose silly and dissolute persons When blessed be God plain experience contradicts both and shews them to be equal at least to their supercilious accusers both for knowledge and virtue and there is nothing to make them appear otherwise but onely the Pride and Uncharitableness of some men whose interest it is to have them believed to be so But Wisdom is justified in her Children 2. Offending the Church of Christ must needs be of worse consequence than offending any private party of men I need not stay to remark each single instance in which this is evident every man's reason