what they can a fair way agreed upon on all sides questioned by none in which whoso orders his steps aright may see the Salvation of our God. Page 105. Bishop Saunderson in Serm. 9. Ad aulam Sect. 21. It may be a greater comfort to every well meaning Soul that the simple belief of those certain Truths wherein all parties are in a manner agreed may be and ordinarily is sufficient for the Salvation of all those who are sincerely careful according to that measure of Light and means which God hath vouchsafed them to actuate their Faith with Piety Charity and good Works Bishop Tailors Collection of Discourse Polem and Moral p. 403. He takes it for granted that one Heaven shall hold men of several Opinions and the Unity of the Faith is not destroyed by that which men call different Religions Item p. 595. Speaking of the Papists they keep the Foundation they build upon God in Jesus Christ they profess the Apostles Creed they retain Faith and Repentance as the supporters of all their hope of Heaven and believe many more Truths than can be proved to be of simple and original necessity to Salvation and therefore all the wisest personages of the adverse party allow to them possibility of Salvation whilst their Errors are not Faults of their Wills but weaknesses and deceptions of their Understandings Item p. 713. Now thus much also your men allow to us those who Live well and Die in a true though but general Repentance of their Sins and Errors even amongst us your best and wisest men pronounce to be in a saveable Condition spoken of the Papists Charity to us Bishop of Salisbury 's Remarks on the Methods for Converting Protestants p. 104. A Church may be a true Church which is a Society of Men among whom are the certain means of Salvation and yet be corrupted with many Errors and thus as long as the Church of Rome acknowledges the Expiation and Satisfaction made by the Death of Christ and applies it to all that truly believe and amend their Lives so long she is a true Church so that those in that Communion who adhere truly to that which is the great Fundamental of the Christian Religion may be saved Mr. Chillingsworth 's Religion of Protestants a safe way to Salvation In his Answer to the Preface of Charity maintained pag. 14. How of dis-agreeing Protestants both parties may hope for Salvation If they use their best endeavours to believe the Scripture in the true Sense and to live according to it as I hope many of all sides do it is impossible but they should believe aright and if they perform the condition of sincere Obedience why should they not expect that God will perform his promise and give them Salvation Mr. Hooker 's Discourse of Justification pag. 56. As many as hold the Foundation and as it were with a slender Thread although they frame many base and unsuitable things upon it things that cannot abide the Trial of the Fire yet they shall pass the Fiery Trial and be saved Collection of Sermons of Mr. Samuel Ward of Ipswich pag. 18. With God I dare be bold to say there is neither Calvinist nor Lutheran Protestant nor Puritan Conformitan or Inconformitan but Faith and Love in Christ is all in all Bishop Reynold 's Brotherly Agreement pag. 15. Where one and the same straight Road is kept a small difference of Paths doth not hinder Travellers from coming to the same Inn at Night Spoken with reference to the different Sects of Christians who may yet in their several ways meet at the same Heaven Glanvel 's Catholick Charity pag. 35 36. It s very true indeed that the way to Heaven is but one and to walk in that is the one thing necessary but then that is not this or that particular Path but the way of an Holy Life which may be practised under very different Forms of Apprehension and Belief The paths may be many in this Royal Road he that goes in the plainest and nearest is in the best condition for pleasure and safety but another that goes about or in a Rugged or uneven path may come to the same Journeys end though with more difficulty and danger Judge Hales Discourse of Religion pag. 33. He that fears the Lord of Heaven and Earth walks humbly before him thankfully lays hold on the Message of Redemption by Christ Jesus strives to express his Thankfulness by the sincerity of his Obedience if he falls in any measure is restless till he hath made his peace by true Repentance c. Such a man whether he be an Episcopal or Presbyterian or Independant or Anabaptist he hath the Life of Religion in him and that Life acts in him and will conform his Soul to the Image of his Saviour and walk along with him to Eternity The Quakers take away their affected singularities the men are as other men Some indeed very sober honest just and plain-hearted-men and sound in most if not all the important Doctrines and Practices of Christianity pag. 17. Bishop Wilkins Sermons pag. 63. If a man be truly Conscientious and sincere in those most substantial Duties of Righteousness and Peace and Joy in the Holy Ghost it is not his mistake or failing in any other lesser things that shall make him uncapable of the Kingdom of God. Again in the same Sermon we are not to think the worse of others for their differences so as to despise them or censure such persons as to their Estates and Conditions as if they were not sincerely Religious nor in favour with God for though they should be Erroneous and mistaken in their judgment in such things yet if their Conversations be more just and righteous than ours if more humble and peaceable they are thereupon to be accounted better than we are both more acceptable of God and approved of men Doctor Sherlock in Religious Assemblies pag. 96. Others are scandalized at the great variety of Religions but if wise seeing there is so much dispute which is the true Religion they would use the greater diligence and honesty to find it out and hope that God would pardon those mistakes which are meerly the Errors of their Understandings when they offer unto him a pious and devout Soul that an honest man who is not byassed by Interest and does not chuse a false Religion upon a Design will be accepted for his Sincerity and Devotion Dr. Patrick 's Parable of the Pilgrim describing the Safe guide to the Heavenly Jerusalem pag. 14. He hath Faith enough to save himself and Charity enough to believe that others may be saved that are not in all points just of his belief Doctor Fowler 's Principles and Practices pag. 108. Be so charitable as to believe well of Dissenters from us who lead good lives are of a modest and peaceable deportment and hold no Opinions that directly oppose the design of the Christian Religion Mr. Dodwell in his Letters about Holy Orders When you
that as many as walk according to this Rule peace shall be upon them Upon which saith Doctor Chillingworth this is a great and as good a Truth and as necessary for these miserable Times as can be uttered Hookers Eccles Polit. p. 266. We have received from the Apostles of our Lord Jesus Christ that brief confession of Faith which hath been always a badge of the Church a mark whereby to discern Christian men from Infidels and Jews Dr. Hammond of Schism p. 58. Calls the Creed the Apostolick badge or mark A tessera or token of the Apostles having planted the Faith in any Church the known summary of that beleif which had been received from the Apostles p. 211. It cannot be affirmed of all the Articles of the Creed that they are thus absolutely necessary i. e. that no man can be imagined to Reform his Life so as to be acceptable to God but he to whom every one of those Articles has been intelligibly revealed for as to many plain yet pious Christians it s not certain that can be affirmed Bishop Tailor Coll of disc p. 536. The Religion of Jesus Christ is the Form of sound Doctrine set down in Scripture separated as to the Question of necessary or not necessary by the symbol of the Apostles Item p. 407. Now if more were necessary than the Articles of the Creed I demand why was it made the characteristick note of a Christian from an Heretick Jew or an Infidel or to what purpose was it composed or if this were intended as sufficient did the Apostles or those Churches which they founded know any thing else to be necessary Bishop Sparrows Rationale upon the Common Prayer p. 50. In the time of the stay at Jerusalem they agreed upon this Creed as a Rule of Faith according to the Analogy of which they and all others should teach and as a word of distinction by which they should know Friend from Foes for as the Gileadits by the word Shibboleth Judges 12.6 c. So the Apostles and the Church should know who were right believers who false by this word of Faith for all that walked according to this Rule and Professed this Faith she acknowledged for hers and gave them her peace but all others that went contrary to this Rule and Word she accounted enemies Tertull. de praescriptione and lead by false Spirits as 1 John 4.6 Item a Christian evidences to the Church his sound beleif by expresly repeating the Creed and every particular thereof which is and always hath been accounted the mark and character whereby to distinguish a true beleiver from an Heretick or Infidel Judge Hales discourse of Religion p. 4. The Credenda or things to be known or beleived are but few and intelligible briefly delivered in that summary of Christian Religion usually called the Apostles Creed and in brief the Baptismal Covenant as it is contained in the Liturgy and Explanation thereof in the Church Catechism i. e. by the Covenant Mercies and Covenant-duties together with the precepts of the Decalogue contain in effect the summary or brief Epitome of our Christian duty Cars peaceable Moder p. 43. The Creed is a short Abridgment and Epitome of the Apostles Doctrine which they received from Christ our Saviour and delivered to us in the New Testament the Rule of our Faith Touch-stone of Truth the pith and substance of our Christian Religion the very badge and cognizance of a Christian whereby he is not only known from Pagans but also distinguished from Hereticks Bishop Pearson The Creed without controversie is a brief comprehension of the objects of our Christian Faith and is generally taken to contain all things necessary to be beleived in praef to his Exposition on the Apostles Creed Glanvell's Catholick Charity p. 30. The Fundamentals of belief are few and plain for certainly the Divine goodness would not lay our Eternal interest in difficulties and multitudes things hard to be understood and retain'd Item Agreement of Reason and Religion pag. 5. In the Creed are all the Fundamentals of Religion and though our Church require our Assent Ministers he means to more propositions yet those are only Articles of Communion not Doctrines absolutely necessary to Salvation And if we go beyond the Creed for Essentials of Faith who can tell where we shall stop Doctor Tillotson I doubt not but that the belief of the Ancient Creed provided we entertain nothing that is destructive of it together with a good Life will certainly save a Man. True state of the Primitive Church Part First That which we commonly call the Apostles Creed if it were not composed by them yet certainly by Primitive and Apostolick men and proposed as the sum of Christian Faith the sum total necessary to Salvation It cannot be supposed that they left out any thing which they thought necessary to Salvation they might as well have omitted half or all Dr. Steward 's Englands Case pag. 20. In our Reformation we still adhering unto the Three Creeds which are the Faith of the Church Catholick Mr. Hancock 's Sermon on Luk. 19.42 pag. 26. To the Honour of the Church of England let it be said whatsoever is imposed on us as necessary to the Salvation of all men is contained in the Apostles Creed This is the Faith of the first and best times of Christianity the Faith into which we are Baptized and the Belief of this Creed hath a direct influence on our Christian practice which is the great business of Religion Bishop Sanderson in his nine Cases of Conscience pag 8. Whosoever well considers may rest satisfied in his judgment and conscience that the Faith professed and taught in the Church of England is a plain and safe way to lead a Christian Believer to Eternal Salvation if he withal lead his life and conversation answerable thereunto Dr. Barrow 's Discourse of the Vnity of the Church annexed to his Treatise against the Popes Supremacy In regard to this Union of Faith among Christians the Body of Christians adhering to it was called the Catholick Church from which all those were esteemed Ipso facto to be cut off and separated who in any point deserted that Faith pag. 9. Conformists not forward in Censuring any as guilty of Heretical and Damnable Errors HOmily of Contention First Part. May help with other Citations to explain the Hereticalness of an Error He that is faulty let him rather amend than defend that which he hath spoken a miss least he fall by contention from a foolish Error into an obstinate Heresie Bishop Jewel's Def. of Apol. pag. 46. For just proof of Heresie three things necessarily be required 1. That it be an Error 2. That it be an Error against the Truth of Gods Word for otherwise every Error maketh not an Heresie 3. That it be stoutly and wilfully maintained otherwise an Error in Gods Truth without wilful maintainance is not an Heresie St. Augustine saith Errare possum Hereticus esse non possum Item p. 67.
destruction by Fire he not content to deny that alone denieth it in genere not to destroy at all neither by Fire nor any other way Here we have a case of Fire will ye have another of the Sword St. Peter St. John 22.49 Shall we smite with the Sword that he denies too Out with your Fire James and John up with your Sword Peter So that neither by fire here nor by Sword there doth Christ like of these Motions If so oft as Christ suffers indignity fire should come down from Heaven Domine quis sustinebit Psal 130.3 We were all in an hard case Jews and Samaritans yea Disciples yea this James and John and all The Samaritans they received not Christ let them be gone burnt all When he came to Jerusalem why there he was murthered worse used then in Samaria then we must call for more fire Jerusalem must be burnt too Now for the Disciples it is true they had received him but when most need was thrust him from them utterly denied that ever they knew him then we must trouble Heaven once more and call for fire for James and John too nay then the World is at an end facti sumus sicut Sodoma Rom. 9.12 all an heap of ashes if this Doctrine go forward Item pag. 913. And for our comfort 't is that our Saviour Christ was none of these Zelotae but shewed himself on that side that enclined to Humanity and Peace King James the First 's Speech to the Lords and Commons at White-Hall March 21 1609. I never found that Blood and too much severity did good in Matters of Religion For besides that it is a sure Rule in Divinity and God never loves to plant his Church by Violence and Bloodshed Natural Reason may even perswade us and all Experience proves it true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon his Majesties retirement from Westminster Sure it ceaseth to be Counsel when not Reason is used as to men but Force and Terrour as to Beasts to drive men and compel them to assent Idem Vpon the calling in of the Scots and their coming Sect. 11. Sure in Matters of Religion those Truths gain most on mens Judgments and Consciences which are least urged with secular Violence which weakens Truth with Prejudices Idem Vpon the Covenant Ejac. 2. Nothing violent or injurious can be Religious Idem On the Rebellions and Troubles in Ireland Sect. 12. O my God thou seest how much Cruelty among Christians is acted under the colour of Religion as if we could not be Christians unless we Crucifie one another Dr. Chillingsworth chap. 4. Sect. 16. Take away this persecuting burning cursing damning of men for not subscribing to the words of men as the words of God c. In a word take away Tyranny which is the Devils instrument to support Errours and Superstitions and Impieties in the several parts of the World which could not otherwise long with-stand the Power of Truth Sir Robert Pointz Vindication of Monarchy pag. 27. The Sword availeth little with the Souls of Men unless to destroy them with their Bodies and to make them desperate or dissemblers in Religion and when they find opportunity to fall into Rebellion as there are many Examples Pygot 's Abners Plea. Shall we prove homo homini lupus one man a Wolf to another to hunt and to worry and to kill one another It is against nature It 's for bruit beasts that have no understanding to bite and tear and gore one another but as for men they should be Meek and Gentle homo homini Deus one man should be Godlike to another to help and to defend and to comfort one another Page 46. Consider that such things will bring a scandal upon our Religion The Kings of Israel were noted to be merciful Kings And the Protestant Religion hath hitherto been noted to be a merciful a peaceable Religion They are our Spiritual Brethren our Christian Brethren and though nature cannot yet Grace should prevail with us to return from following our Christian Brethren those that profess the same Faith and the same Protestant Religion with us King Charles the Second December 26 1662. 'T is evident said his Majesty by the sad Experience of Twelve Years there is very little fruit of all those forcible Courses that have been used Feb. 5. 1672. The then Lord Chancellor in his Speech of his Majesty Charles the 2d He loves not blood nor rigorous severities but where mild or gentle ways may be used by a wise Prince he is certain to choose them And concludes that head thus But His Majesty is not convinced that violent ways are the interest of Religion or the Church Bishop Gauden of slight Healing p. 46. While men of the same Polity are like Pikes in a Pond or Fish in the Sea or beasts of prey in a Wilderness pursuing and devouring one another While they have so little Equity so no Piety or Charity to each other but every party designs to subdue others to set up it self and to oppress the common liberty and publick welfare what peace in Church or State. Item p. 25. When true Religion is either corrupted in its soundness of Doctrine or overgrown by Superstition broken by Faction or persecuted by misguided Zeal c. Bishop Tailor 's Advice to his Clergy p. 25. Use no violence to any man to bring him to your opinion but by the word of your Ministery c. Constrain them to come in Rule 28. Stir up no violence against them but leave them if they be incurable to the wise and merciful disposition of the Law. Idem if a man cannot change his opinion when he list nor ever doth heartily but when he cannot do otherwise i. e. through his own conviction then to use force may make him an Hypocrite but never a right believer Bishop Saunderson ad Aulam Serm. 3. Sect. 34. A sad thing it is and very grievous it is to the Soul of every good man when in the Church which is the house of God Christians that call themselves brethren fall foul upon one another not onely girding at and clashing against but biting and nipping and devouring one another as if they were bent to consume and to destroy one another Bishop Hackets Serm. on Acts 15.39 p. 38. I have cast my mite at this time into the Treasury to remind them who are of the same lot before Christ with Paul and Barnabas to stop contentions and as they dread the sharp wrath of God to mitigate all sharpness Doctor Barrows Treatise of the Popes Supremacy p. 219 Men not to prescribe to others or not to Persecute for them And Vnity of the Church annexed to it p. 11. Who ever therefore doth highly offend against Charity maligning or mischieving his brethren doth thereby separate himself from Christs body and cease to be a Christian and cites St. Augustine de Bapt. 3. 19. They that are enemies to brotherly Charity they are Pseudo-Christians and Anti-Christ they are
separate from the Church of Christ Doctor Allestries Sermons p. 165. To destroy mens lives or other temporal rights on this account meerly because they are Apostates Schismaticks or otherwise reject the true Religion or Christ himself this is that which Christ reproves here telling them that would do so you know not what manner of Spirit you are of Item Serm. 9 p. 170. If mens false opinions make no parties nor mischief in the State we are not to make them Martyrs to their false opinions Causes of Decay of Piety p. 184. They know little of Ancient and less of modern times that are not acquainted with the mutual persecutions which almost all parties have alternately raised one against another among Christians Confiscations and Banishments Gibbets and Flames Weapons God knows much too carnal for a spiritual Warfare yet much more in use then those St. Paul recommends to Timothy Gentleness and Meek instructing of opposers 2 Tim. 2.25,26 Dr. Stewards Sermons on 2 Kings 18.22 p. 15. A case of Conscience deciâ—ed by our Saviours own mouth in St. Luke 9. James and John the two sons of Thunder begins straightway to shew their temper What! not receive Christ nor the Christian Faith Master shall we command fire from heaven Our Saviour replies you know not what manner of Spirit you are of ye understand not at all what it is to be a Christian I came not to destroy to plant Religion in blood no I leave that to Turks and to Mahometans p. 16. It s not lawful by blood to bring in Christian Faith It s not lawful to plant a Church by such force nor is it lawful thus to reform it Doctor Henry Mores Mystery of Iniquity p. 546. The person I plead exemption for from any harsh usage must be of a conversation blameless of an unshaken beleif in all the essentials of Christian Religion of impregnable Loyalty c. compliant with his Church to the utmost his Conscience will permit Item p. 543. That also is remarkable which Bishop Jewel in Defence of his Apol. Notes out of Chrysostom in 19. Hom. on Matth. Nunquid ovis Lupum per sequitur aliquando non sed lupus ovem Sic enim Cain persecutus est Abel non Abel Cain Sic Ishmael persecutus est Isaac sic Judaei Christum non Christus Judaeos Haeretici Christianos non Christiani Haereticos Ergo ex fructibus eorum cognoscetis eos And smartly again in the same Hom. Quem videris in sanguine persecutionis gaudentem lupus est Bishop of Asaph's Sermon on November 5 th 1680. p. 9. They give a strong presumption against themselves that they are not truly Christians Item p. 20. Neither our Religion nor our Church is of a persecuting Spirit I know not how it may be in particular persons but I say again it is not the genius of our Church she hath no Doctrine that Teacheth Persecution She hath not practiced it as others when they were in the Authority I thank God for it and I hope she will alwayes continue in that temper Doctor Tillotsons Sermon on Novemb. 5 th 1678. Before the House of Commons Where he saith upon our Saviours words ye know not what manner of Spirit ye are of not that surely which my doctrine designs to mould and fashion you into which is not a furious and persecuting and destructive Spirit but mild and gentle and saving tender of the lives and interests of men even of those who are our greatest enemies p. 6 7. Item p. 30. True Christianity is not only the best but best natured institution in the World and so far as any Church is departed from good nature and become cruel and barbarous so far it is degenerated from Christianity Mr. Hales of Erring Christians Wherefore if a perfect pattern of dealing with erring Christians were to be sought there were not any like this of ours which as it takes not to it self the liberty of cruelty so it leaves not any the liberty of destroying their own Souls Doctor Caves Gospel Preached to the Romans Serm. 4. p. 89. 1680. Yea such of late hath been the tenderness and indulgence of our Gratious King and our Bishops that Mercy hath triumphed over Justice and our Dissenters have had more favour shewed them then the Laws allow yet too many of them are as querulous and discontented still as ever like froward humorous Children that cry not because of whipping but because they may not scratch their nurses and have their foolish wills in every thing Dr. Burnet Bishop of Salisbury in his Remarks on the Methods for Converting of Prot. p. 30. Cites St. Augustine saying Let them exercise cruelty upon you who do not know with what difficulty truth is found out and how hardly errours are avoided and let them exercise cruelty upon you who were never themselves deceived with any errour like that with which you i. e. the Manichees are now deceived Item Exhortation to Peace and Vnity p. 15 16. Violence alienates those farther whom we ought to gain upon and likewise increaseth their party by the compassions of all good natured people who are thereby first inclined to pity them then to love them and so the sharpness of rigour instead of being a security often proves the ruine of those who depend on it Item p. 29. I am sure we ought to carry it so towards them i. e. the Papist that it may appear we do not hate their persons and do nothing against them but as we are compelled to it for self-preservation and even in the hardest things that a prudent care of our own quiet and safety may force us to all personal softness and gentleness towards them is indispensably necessary to such as would shew themselves to be truly reformed Christians Dr. Hascard on Eph. 4.32 And be ye kind one to another c. p. 24. 'T is not the nature of God willingly to grieve the children of men and shall we please our selves with severities And must our dealings and conversations in rigours in extremities with our fellow Christians of the same stamp of nature and Religion with us and so useful to us be so far unlike to the methods of this mighty being True state of Primitive Church p. 8. As for those who keep their erroneous opinions to themselves and onely refuse to conform to the Churches established Doctrine or Discipline pardon me if I say that really I cannot find any warrant or so much as any hint from the Gospel to use any force to compel them and from Reason sure there is no motive to use force because says he as I shewed before fear cannot make a man believe your doctrine but only as an hypocrite professes what he believes not Serious and Compassionate Enquiry c. It becomes a Christian Magistrate who considers he governs Men and not Beasts to afford means of Instruction and competent time for those instructions to take place It hath always been found that Force without Instruction hath been prevalent
Vnreasonableness of Separation pag. 9. In the Preface If any Temper can be found out as to the manner of Subscription that may give ease to the scruples of our brethren and secure the peace of the Church and this I suppose may be done by an absolute subscription to all those Articles which concern the Doctrine of the true Christian Faith and the use of the Sacraments even so Bishop Bramhall required of the Clergy in Ireland and a solemn Promise under their hands or Subscription of peaceable submission as to the rest so as not to oppose or contradict them either in Preaching or Writing upon the same penalty as if they had not subscribed to the 36. I shall mention two or three of those Testimonies referred to in the Preface about Ordination Dr. Chillingsworths Religion of Protestants c. Epist 1. ch 6. Sect. 8. by way of Question whether any one kind of the external Forms of Church Government i. e. by Bishops or Presbyters be so necessary to the being of a Church but that they may be divers in divers places and that a good and peaceable Christian may and ought to submit himself to the Government of the place where he lives whosoever he be Which Question we are told in Iren. part 2. ch 8. p. 394. according to the tenour of the rest to which it is joyned must as to the former part be resolved in the Negative no one Form of Church Government so necessary but they may be divers in divers places and as to the latter in the Affirmative i. e. That a peaceable Christian ought to submit himself to the Government which he lives under Judge Hale's discourse of Religion p. 11. That the Episcopal form of Government constituted in England is a most excellent Form of Ecclesiastical Government and exceeds all others may easily be evinced and that it is the best adapted to the Civil Government in this Kingdom is visible to any intelligent person And yet I do not think that the Essence of Christian Religion consists in this or any other particular Form of Government Though the wise and sober sort of Conformists know and profess this that a man may be a good and excellent Christian under this Episcopal or any other Form of Church Government c. Bishop Carletons Consensus Eccles Cathol contra Trident praelectionibus c. 11. de Ecclesia p. 289. cited out of Conf. Plea for the Non-Corformist part 3. p. 36. It is the custom of the Catholick Church ut Episcopi legitime ordinent sed si quis a Presbytero Ordinatus fuerit ordinatio illa etiam vera est ex ejusdem Ecclesiae Catholicae judicio Idem p. 283. Ordination is not to be repeated although it be disorderly and out of course any more than Baptism in the Catholick Church But further even they who have the internal call consisting of good Learning Knowledge in the Scripture and are of a good exemplary Conversation and moved by the Spirit are not to be reckoned as Laymen but next to Presbyters or Ministers according to the declared judgment of great and eminent Protestants as Conf. Plea for Non-Corformist part 3. p. 37. Arch-Bishop Abbot added this observation to the 9 Section of the 2d ch de Circumcisione Baptismo Quaestiones sex discussae per Georgium Abbatium p. 109. Martin Bucer saith in Epist ad Eph. c. 4. That some of the Lay-men were admitted to read and interpret the Holy Scriptures in the Primitive and purer Church which they sometimes did perform in the presence of the Bishops and nameth Origen and others And saith he if any man add what the truly learned Hieron Zanchius speaks indefinitely When from the practice of the purer Church they who were not in Holy Orders did Preach the Gospel We answer there is a difference to be made between the simple Layman or the common sort to whom power is given in the Roman Church to Baptize and them who are instar Ministrorum Evangelii and who not only excel the common sort of men for their Learning in holy things but are or were called by the special publick and common Decree of the Bishop and them set over the Congregation publickly to interpret Scripture And these and not others the words of Bucer do note or point at c. Istos ego non audeo ad ordinariorum et vulgarium Laicorum conditiones revocare cum ad Presbyteros tam prope accedant I dare not bring down these to the condition of ordinary and vulgar Laymen that come so near to Presbyters or Ministers saith the Learned Abbot of this sort And whether Tertullian speak of such as these that were permitted to Baptize I leave to the Judgment of the Learned Bishop Jewels Serm. on 1 Cor. 4.1,2 fol. 223. In these our days the Ministers of God and Preachers of his Gospel are evil spoken of among all men some say they are unlearned they are Craftsmen Some say they preach they cannot tell what Let us examine and try their Doctrine with the touchstone of Gods Word and then be you Judges if you see that we teach you nothing but the mysteries of God that we disclose to you the will of God esteem us to be the Servants of God the Ministers of Christ c. This is but a taste of what is referred to in Iren. part 2. ch 8. and in Conf. Plea for Non-Conf part 3. Hearty desires and Prayers for Love and Peace BIshop Davenant 's Letter to Duraeus That which all pious persons are with fervent supplications to desire they ought as earnestly to endeavour after Now who doth not dayly solicit God for the peaceable State of the Church who doth not pray that all those things which vex disturb or any way hinder the Edification of the Church should be removed this was the wish of the Royal Psalmist and ought to be the desire of Princes Doctors and all Christians and surely what they sincerely should desire they should as sincerely endeavour after Bishop Hall 's Works pag. 426. Yea let me beg peace as for Life by your filial piety to the Church of God by your love of Gods Truth by the Graces of that one blessed Spirit whereby we are all informed and quickned by the precious Blood of the Son of God shed for our Redemption be enclined to peace and Love and though our brains be different let our hearts be one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon the Treaty at Uxbridge Ejac. 1. Oh thou that art the God of reason and of peace c. Soften our hearts by the bloud of our Redeemer and perswade us to accept of peace with thy self and both procure and preserve peace among our selves as Men and Christians Condemn us not to our passions Clear up our understandings to see thy Truth and encline all our hearts to hold the unity of the Spirit in the bond of peace Give us that Charity which should be among our selves and bestow upon us that peace which onely Christ our great peace-maker can merit Bishop Salisburies Exhortation to Peace and Vnion p. 34. Let us all resolve to spend some portion of our tlme at least an hour every Week in earnest prayers to him for the peace of his Jerusalem among us and for continuing our Religion still with us It is his cause and we ought chiefly to offer it up to him for his protection and defence and if our sins do not defeat our prayers we may hope that a considerable number of such Intercessions will procure great blessings to us especially we having the assistance of those who have taken Sanctuary among us Mr. Pygots Abners Plea for Accommodation p. 15. Never leave wrestling with the God of peace by uncessant and earnest prayers till he be entreated for the land to settle peace amongst us that the Lyon and the Lamb might lye down together Causes of decay of Christian Piety p. 419. Oh that we might see our impertinent strifes superseded and all moulded into the one Noble emulation who shall fastest unravel his own mischief and promote that peace he hath hitherto disturbed This indeed were worthy to be the united design of all Learned men and were it once so who knows how prosperous it might be Item p. 227. Who knows what a powerful exorcism the United Intercessions of the Christian World might have been had we jointly deprecated our quarrels God might have found a way to have composed them tho we could not Forms of Prayer upon the Fast Day 22 d. Dec. 1680. In the prayer for Union amongst our Selves Blessed Jesu aur Saviour and our Peace Look down in much Pity and Compassion upon this distressed Church and Nation whose bleeding wounds occasioned by the lamentable divisions that are among us cry aloud for thy speedy help and saving relief stir up we beseech thee every Soul of us carefully as becomes sincere Christians to root out of our hearts all Pride and vain Glory all wrath and bitterness all unjust prejudice and causeless jealousie all Hatred and Malice and desire of Revenge and whatsoever it is that may any way exasperate our minds or hinder us from discerning the things that belong unto our peace That as there is but one body and one Spirit and one Hope of our Calling one Lord one Faith c. So we may henceforth be all of one heart and of one Soul closely united in one Holy bond of Truth and Peace of Faith and Charity and so far as it is possible and an Vnion is attainable with one mind and one mouth glorifie God. Licensed according to Order FINIS A Table of the several Heads ACknowledged by Conformists that there are Good and Worthy Men amongst the Dissenters Salvation for such as are faithful in the common duties of Christianity That Protestants are agreed in the main The Creed contains all Truths necessary to Salvation Conformists not forward in censuring men as guilty of Heretical and damnable Errors None to be shut out of the Church and denied Communion for lesser sins or Errors That our Love must be Catholick An Agreement of all Christians in one Perswasion not to be expected Mutual Favour and Forbearance to be practised in our diversity of Judgments Force and capital Severities censured in matters of Religion Of Confessions of Faith and their Articles c.
THE CONFORMISTS CHARITY TO DISSENTERS And Concurrence with the Favour Granted them in the ACT for Toleration PROVED From the Works of the Most Eminent Divines of the Church of England By this shall all men know that ye are my Disciples if ye have love one to another John 13.35 Neither our Religion nor our Church is of a Persecuting Spirit I know not how it may be in particular persons but I say again it is not the Genius of our Church she hath no Doctrine that Teacheth Persecution Bish of St. Asaphs Serm. on Nov. 5th 1680. Before the House of Lords LONDON Printed by J. R. for Iohn Salusbury at the Rising Sun near the Royal Exchange in Cornhil 1689. To the Christian READER THE World is so well acquainted with Collections in Learning Morality and Divinity Exemplifying Vertue and Vice c. that there needs no Apology for Works of this sort which may have their use as well as others I chose this way as most Authorative and convincing And as to the Matter and Subject of the Book it cannot but be highly necessary and seasonable to plead in the behalf of Love and Peace when the Church is so miserably divided Worthy men have complained Glanv Cath. Char. That our Divisions have brought things to such a pass that men take it ill to hear of Charity And Bishop Gauden That a Treatise of Peace would be thought like Snow in Summer or Rain in Harvest And a Third Bishop Tailor That one had as good Till the Air or plow the Sands as perswade such Doctrines And a Fourth Doctor Fowler That it hath been the common Fate of Reconcilers to suffer from both Parties But however we fare it is our Duty to mind the contentious World of so important a part of Christs Discipleship which it seems to have forgot and to have unlearnt that Lesson their Master taught them to love one another We are indeed to contend earnestly for the Faith once delivered to the Saints and yet to seek the Truth and Peace Zech. 8.19 If we be never so certain the thing we contend for is Truth we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow the Truth in Love. If ever this Church flourish Moderation must at last be the Temper of her Members saith the Reverend Dean of Canterbury Pref. to Bishop Wilkins Sermons And Though we agree not with our brethren in all their Opinions yet while we hold the same Creed and walk by the same Rule why should we not hope to meet in the same Heaven For sure Heaven is wide enough to hold men of several judgments else few are gone thither already and fewer would follow after in these times of division A man may almost as soon expect that all the Clocks in the City should strike One together as that Men of so many several Sects as are to be found in England should agree in any one alone The Church of England the Protestant Dissenters the Quakers and the Romanists are no more like to meet together in one place and joyn in the same Religious Worship than London Geneva Rome c. to move out of their several places and joyn together into one City For my part I do believe that there will be to the end of the World some for Episcopacy some for Presbitery some for Ana-Baptism and perhaps some for Independent Congregations though against the whole current of Antiquity For besides that Scripture is not so very clear and convincing by necessary consequence against their received Opinions as it is in matters of Faith the difference of Educations and variety of apprehensions which men who here know but in part have about the sense of the same Scriptures doth mightily confirm it In every one there is not the same knowledge saith the Apostle 1 Cor. 8.7 What Course is then to be taken Must we use force and violence bloud and wounds fire and faggot fines and imprisonments Curses and Excommunications against Dissenters from our Way and Worship We have not so learned Christ I presume this savours of that other manner of Spirit which Christ rebuked in his Disciples who would have consumed the Samaritans with fire from Heaven telling them they knew not what spirit they were of for Christ came not to destroy mens lives but to save them Vpon which words saith a Learned Prelate of our Church Bishop Andrews's Serm. p. 918. Not to destroy that they which cannot save may yet be sure not to destroy any The World hath used to practise the contrary if men cannot save others and their saving of them is no more than to bring them to be of their Sect and Perswasion and perhaps a putting them farther off from salvation than they were before the next Course is to destroy and root out the Generation of them But it was excellently said by as excellent a Person Bishop of St. Asaph's Serm. Nov. 5. 1680. before the House of Lords pag. 8. That they who are most given to hate and destroy others especially those others who differ from them in Religion they are not the Church of God or at least they are so far corrupt in that particular For Christ saith save and destroy not bless and curse not and love your enemies enemies to our Religion as well as others and that with all the Properties of true Charity set down by St. Paul 1 Cor. 13.4,5,6,7 For want of this we have suffered so much from each other and each side felt it smart and found it grievous when it was their turn to suffer as it hath been too too common with us whatever Party hath got uppermost to carry it with a severe hand towards the rest following the Advice given to King Charles the Second in respect of the Dissenters to crush them when he had got them under the Hatches Whereas common Humanity and Christianity teach us mutual favour bowels of mercies kindness meekness long-suffering forbearing one another and forgiving one another c. Col. 3.12,13 And blessed be God who hath endued our Gracious Prince and the Great Council of the Nation with this Christian Spirit to shew mercy to mens Consciences And surely if men will be but so wise as to know and consider so good as to desire and so humble as to yield to the things which make for Peace they cannot be ignorant how much the present Act for Toleration may contribute to our Peace and Prosperity I am sure it hath put a stop to three very considerable Evils To those Fines and Imprisonments which have been the ruine of some Families by disabling the Master of the Family from carrying on his Trade and bringing in Provision for the â—est which depended on him We should have thought it hard measure if it had been our own case to have been confined to a Prison instead of a Shop and to have the Act of Forty Pounds for each Moneth levied upon us for one or two Moneths upon the account
of our difference from our Brethren and then quod tibi fieri non vis alteri ne feceris Again It hath put a stop to that great abuse of Excommunication designed by Christ against men of the greatest and most incorrigible wickedness or the most obstinate Heresies and not for any lesser differences in things of no necessity to Salvation Which hath made this holy means of Reformation despised while the fomer sort escaped notwithstanding their profaneness and debauchery but the latter though sound in the same Faith with us and much unblameable in their lives have fallen under the heaviest censures of the Church Further this Toleration hath taken away the scurvyness of the Church-Wardens Oath which in a strict sense of the words if no latitude could be allowed or mitigations of it called for a Presentment of Dissenters without any favour or difference between the weak and the wilful Which because of the ill consequence which too often followed Excommunication and Imprisonment many Church-Wardens were more backward and averse unto Their Consciences would not suffer them to work such evil and trouble to their Christian Brethren Fellow Protestants Loving Neighbours for some small difference not destructive of their Salvation And if we do not like every thing that is in the Act of Toleration best as if any unordained men be allowed Preachers or Teachers of any Congregation if I am not misinformed scarce any setled constant Preachers even among the Independents and Anabaptists but what are Ordained by laying on of Hands Fasting and Prayer the guilt will be to themselves and their hearers c. and not to us Mr. Mason hath proved in his excellent Defence of the Ordination of Ministers beyond the Seas that Ordination by Presbyters is valid See more in Iren. 2d part ch 8. Bishop Jewel Downam Alley Pilkington Bridges Bilson Andrews Davenant Prideaux Usher Dr. Field Nowel Saravia c. And in the Conformist Plea for Non-Conformists part 2d p. 36. and 37. and 50. Those that have the internal call of knowledge and piety are not to be reckoned as Laymen but next to Presbyters As Abbot Bucer and Bishop Jewel Bilson Dr. Benefield c. If we can but bear and forbear with one another in love notwithstanding the diversity of our Judgments we may live happily and hope to see good days Men will now be free from the many fears and jealousies which made them sit uneasie under former Princes and not to enjoy themselves so comfortably when they were so often in danger upon their difference in Religion It is not so long since that almost all Sects were jealous one of another the Church of England of the Church of Rome and her designs and of the Dissenters least they for present ease and Toleration in their Religion should have given away the Test the common security of the Protestant Religion And the Dissenters seemed to be afraid of both of the severities which they had felt from the Church of England and its penal Laws and of greater from the Church of Rome if she got uppermost and to have the power in her own hands And all this because our love was grown cold and our spirits hot with such a zeal got among us which like wild-fire threatned to consume us and our Religion both But sure St. Paul was not mistaken when he called love a more excellent way that love which worketh no ill to its Neighbour Job 6.8,9 And O that I might have my request That God would grant me the thing that I long for even that it would please God to take away the occasions of our unChristian divisions and animosities As he hath begun the work that so it may be continued and ended in him creating peace out of that Chaos of confusion into which we have fallen that Christians as brethren may dwell together in Vnity and Christianity again become lovely to those that are without who used to say of the Primitive Christians vide ut Christiani amant see how these Christians love one another And though to be of one mind and of one judgment is rather to be wished then hoped for in our days yet to be of one heart why should it be thought a thing incredible or impossible I am sure Christs Commandments are not grievous and his command is plain and peremptory for it A new commandment give I unto you John 13.34 to love one another It was put to me at my Ordination in these words or to this effect Will you promote Love and Concord among all Christian people but especially those of your Charge My Answer was I will do so by the help of God. And I trust I have done so herein And since the most effectual means for love and peace is as full an Vnion as we can attain unto lessening our differences and enlarging our Communion as much as may be And since as Mr. Wake on Rom. 15,5,6,7 p. 31. Never certainly was there a time since our Divisions first began in which we had greater reason to consider of an Union or I hope a fairer opportunity to promise our selves an accomplishment of it saith he Let us all be as careful to improve it as I am perswaded we have all of us not only seem'd to desire but indeed earnestly long'd for it And I hope my Fathers will shew themselves Patres Patriae by their Fatherly care and concern for the Churches good and peace and will not think it too much for so great and good a work as an happy re-Union which as Mr. De L'Angle in his Letter to his Lordship the Bishop of London Will rejoyce Men and Angels and bring down a thousand blessings of Heaven and Earth upon those that shall contribute the most unto it Vnreason of Sep. p. 424. to part with a Ceremony to alter an expression or two in the Common-Prayers and to do somewhat more for peace now that there is a time for such a thing And surely there is no such wide breach and great a difference but that there might be a closing if we did but heartily desire it and each side would yield somewhat for peace sake And as our Church hath yielded to accept of a subscription to the thirty six Articles leaving out those in controversie she shows thereby that she knows how to yield in other things in case it will attain the end and our dissenting Brethren in any considerable number can be perswaded to return into the Communion of our Church God who is the Authour of Peace and Lover of Concord make us all in love with Peace that we may be followers of these burning and shining lights guiding our feet into the way of peace 2 Cor. 13.11 That the God of Love and Peace may be with us For which I shall never cease to intercede at the Throne of Grace as A Friend of Peace R. C. A Copy of Verses made by the Author of the Collections CHerubims and Seraphims the Host of Love And Numbers
have reduced them to this to practice such Duties as are by all Parties owned essentially Obligatory under the State of Christianity as God be praised principles sufficient for most of these are admitted by all considerable parties that violate the peace of Christendom and brought them to a carefulness of their ways and a tenderness of Conscience and Inquisitiveness after their Duty universally if you could not perswade them to assent to what you say c. you must be as Charitable in your judgment as you believe God will prove favourable in his Final Sentence Pag. 19. and 22. Love and Truth in two Modest and Peaceable Letters from a quiet Conformable Citizen of London pag. 39. Almighty God hath appointed me to live in an Age in which contention increases and Charity decays And its certain that variety of Opinions and Controversies in Religion declare difficulty to know them truly but my Comfort is that there is so much Religion without Controversie as by the true Practice of what is so my Soul may be saved The Conformists Declare that the several Sects of Protestants are agreed in the Main BIshop Jewels Defence of the Apology pag. 740. We say that we agree among our selves touching the whole judgment and chief substance of Christian Religion and with one Mouth and with one Spirit do worship God and the Father of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or King James the First his Instructions to his Son. We all God be praised do agree in the grounds of Religion Bishop Andrews Sermons Edit 3. pag. 18 19. And without controversie great is the mistery of Godliness c. We see in our days how men languish about some points which they would have thought to be great and great Controversies there be and great Books of Controversies about them yet Blessed be God that hath left us some Misteries clear and without controversie this here a Mistery a great one Religion hath no greater yet manifest and in Confesso with all Christians A way of peace then there shall be in the midst of a World of Controversies in which way of peace even all parts shall agree Bishop William Barlow in his Defence of the Articles of the Protestant Religion against Wright 's Articles Objecting the irreconcileable Jars between the Protestants of the Church of England and the Puritans in the Essential points of Faith Answereth pag. 20. or 21. The Jars between us though unkind yet not in this kind only for Ceremonies External no points Substantial Doctor Crakanthorp in his Defensio Eccl. Anglicanae chap. 33. Sect. 15. Puritanum qui Hereticus sit tu opinor in Angliâ neminem unquam conspexisti cum illis quos tu puritanos vocas non est nobis de fide aut fidei Dogmatelis ulla de Ritibus illi Disciplinâ Ecclesiae nostrae contendunt In fide consensus in Ritibus solum Disciplinâ dissentimus Bishop George Carlton 's Answer to Montagues Appeal first Edit pag. 5. It was then in Qu. Eliz. Reign the open Confession both of the Bishops and of the Puritans that both parts embraced a mutual consent in Doctrine only the difference was in matters of Inconformity Pag. 78. To that passage in Montagues Appeal Pag. 28. Just your Puritan Doctrine He Answers A Puritan Doctrine is a strange thing because it hath been confessed on both sides that protestants and and puritans have held the same Doctrines without variance What is your end in this but to make Divisions where there were none Bishop Hall's Apol. against the Brownists Edit 1610. Sect. 56. pag. 138. So hath their i. e. Nonconformists Moderation opposed some Appendancies that they have both acknowledged and defended the substance with equal vehemence to your opposition Hooker 's Eccles Polity L. 3. Sect. 1. With Rome we do not communicate concerning sundry her gross and grievous abominations yet touching those main parts of Christian Truths wherein they constantly still persist we gladly acknowledge them to be of the Family of Jesus Christ and our hearty prayer to Almighty God is that being conjoyned so far forth with them they may at length if it be his Will so yield and reform themselves that no distraction remain in any thing but that we may all with one heart and voice glorifie God the Father of our Lord Jesus Christ whose Church we are Mr. Hierons Sermons pag. 500. God be praised the Foundation of Religion is on both sides held and taught sincerely Mr. Sprints Cassand Anglicanum Epist to the Reader In the Foundation we all agree Time and Day will try the Hay and Stubble from the Gold and Silver 1 Cor. 3.11,12 c. Mr. Vertues Plea for Peace pag. 44. The differences among us are only in superstructures and less principal Truths whilest in the Main and Fundamental points of our Religion we have God be thanked a firm Concord as may appear by the Harmony of Confessions Doctor Featly his Roma ruens pag. 22. Differences among us in Matters of Faith necessary to Salvation there are not our Controversies are de Fimbriis non de Textu of the Lace and Fringe of Ceremonies Mr. Pygots Sermon 2 Sam. 2.26 pag. 46. When the Gospel of Truth hath been preached amongst us now upwards Fourscore years do we stick at Pilates Question What is Truth John. 18.38 Beloved for the substance of our Religion I say with St. Paul If an Angel from Heaven shall preach any other Gospel or discover any other Fundamental Truths to us then what we have received let him be accursed And if this unhappy difference be about Circumstances and Ceremonies God grant that whilst we are so earnest in contention about niceties and shadows we do not lose the Substance Glanvel 's Cath. Charity pag. 2. It 's very strange that Christians should be so at odds whose Religion is Peace and Love and the reasons of whose Differences are so small in proportion to the degree of their Animosities Our God is one and we have the one common Saviour we profess one Gospel and believe the same Creeds we have the same Sacraments and the same Fundamental Ordinances and since we are agreed in these what is there left that is worth the heat of a Dispute Dr. Stillingfleet Dean of St. Pauls Epist Dedic before the Mischief of Separation That there is an Agreement in Doctrine and the substantial parts of Worship is acknowledged in our Case And pag. 13. The people apprehend the differences to be much greater than the Teachers will allow when they are put to declare their Minds and our common Enemies take as much advantages from our differences as if they were really far greater than they are Conformists Plea for the Non conformists Part 3. pag. 75. Indeed the Separation with which the Nonconformists are charged is not as Separation from a Church but as Separation in a Church fundamentally and essentially the same but differing in Modes and Accidents which must needs be the lowest kind
whole Duty of Man If one that holds all necessary Christian Truths happen yet to be in some Error we are not for this to despise his Person or forsake his Communion Bishop Reynold 's Brotherly Agreement In the case of unavoidable Differences amongst good Men there ought to be mutual Charity c. not to judge despise reject insult over one another not to deal with the weaker as Aliens but as Brethren not to proceed presently unto Separation Rejection Anathematization but to restore those that are overtaken with an Error in the spirit of Meekness Dr. Alestry Serm. 9. pag. 170. Censuring the abuse of Excommunication If they be not so happy as to be Orthodox sending them down to Hell directly Dr. Barrow In his Vnity of the Church Speaking of the Roman Churches If Churches do maintain impious Errors if they do prescribe naughty practices if they do reject communion and peace upon reasonable Tearms if they vent unjust and uncharitable censures c. If they damn and persecute all that refuse to be their Subjects in such cases we may Reject such Churches as Heretical or Schismatical or wickedly uncharitable and unjust in their proceedings Dr. More in his Pref. to the Mistery of Godliness pag. 19. The Object of Church discipline ought to contain nothing but the indisputable Truths of our Religion namely the generally acknowledged Articles of the Christian Faith and plain indispensable Duties of Life for these are such as deserve to be held up with all possible care and strictness Other things so gently recommended that no conscientious man may be pinched by them Dr. Stillingfleet 's Preface to Irenicum What possible Reason can be assigned why such things should not be sufficient for communion with a Church which are sufficient for Eternal Salvatition And certainly those things are sufficient for that which are laid down as necessary Duty 's of Christianity by our Lord and Saviour in his Word Dr. Cave 's Gospel preached to the Romans Serm. 4. pag. 89. God be thanked such is the present Moderation of our Churches Ecclesiastical constitutions our penalties are not for Destruction but for correction and amendment we punish none for their bare opinions and readily embrace every Returning Penitent Item pag. 87. We must above all things put on Charity and when we come to reprove rebuke and to inflict Spiritual Censures and Punishments we must distinguish as tenderly as we can between the wilful and the weak the obstinate and the Ignorant the obstinate we must endeavour to save with Fear plucking them out of the Fire with them we must be more sharp and severe in our Admonitions and Threatnings But on the weak we must have Compassion who may be supposed to Err through simplicity or the fervors of Devotion and ought to be treated with a fatherly Tenderness for to be restored if possible conformable unto the Doctrine of St. Paul to Timothy with the Spirit of meekness Stop to the Course of Separation The just Reasons of Excommunication are the same all over the World which is obstinate persisting in great Transgressions of the general Precepts of the Gospel At the end of the Book Vnion of the Catholick Church pag. 10. Every difference in Judgment when no violence is offered to the Catholick Faith and Unity must not break this Communion according to that profession of St. Cyprian judging no man nor excluding him from the Right of Communion if he think otherwise where the dispute was thought of no mean concernment Which St. Augustine often alledgeth against the Donatists and condemns Victor pag. 11 th who was hastening to Excommunicate the Asian Churches for their difference in Celebration of Easter True State of the Primitive Church Be charitable to the weak proceed not so severely against them in your Courts of Judicature but Remember what St. Paul says Col. 2. in respect of Ceremonies Let no man judge you c. Will you in respect of such shadows judge Excommunicate Sentence to Everlasting Flames the Soul that holds of the Body of Christ believes all his Holy Gospel accords with you in one Faith one Baptisme c. Will you condemn such an one to Eternal Death God Forbid Conformists Plea for the Nonconformists Part 4. pag. 101. We can represent and inveigh against Schism as the sin against the Holy Ghost A Sin unto Death indeed in some sence because it is so contrary to Charity and Peace and destructive of the Life of Saints which doth much consist in their Communion But were we impartial we should as warmly admonish our own hearts to take heed of Schismatical Passions and excommunicate them from within us as admonish and cast out others that differ from us Idem pag. 20. We are forward to blame the more rigid sort of Separatists for not coming to our Worship and why are we so rigid as to forbear all Christian Communion with them as if Christianity were all lost among them I do declare that I hold Mental Communion with all the Holy Brethren and am prepared for Local and External Communion with them in all Christian Duties and Ordinances Dr. Hammond 's Annotations on the New Testament Rom. 14.17,18 Christianity consists not in such External Matters as Meats but in the practice of Christian Vertues such are Mercifulness and Peaceableness c. not dividing and hating and Excommunicating one another and 14. chap. ver 13. And therefore let this Fault be mended do not any longer Censure and seperate from one anothers Communion for such things as these Doctor Hammond of Schism p. 16. Because the Governours being men may possibly Err and consequently censure and Excommunicate the innocent its possible the person excluded may be innocent he that is Excommunicate unjustly cannot be rendred criminous by that misfortune p. 17. he cites Photius Patriarch of Constantinople the Excommunication of the Jewish Sanhedrim sent out against Christs Disciples brought them so much nearer to their Lord and Master and Alien'd the Jews themselves removed them so much the farther from the Kingdom of Heaven and so doth all unjust Excommunication unite us to the Apostles by this Conformity with and participation of their sufferings Bishop Jewels defence of the Apol. p. 583. Brings in St. Augustine saying Quid obest homini What is a man the worse if the ignorance of a man strike him out of the Book of the Church if ill conscience strike him not out of the Book of Life In this case St. Augustine saith it cometh sometime to pass Vt plurimae sint foris oves intus Lupi That there be many Sheep without the Church and many Wolves within And in your own Law Mr Harding it is written thus Qui illicite alium Excom c. He that unlawfully Excommunicates another condemneth himself and not another That our Love must be Catholick HOmily of Christian Love and Charity p. 36. Charity is to love every man good and evil friend and foe and whatsoever Cause be given to the Contrary yet
therefore in such things there ought to be a mutual forbearance towards one another Idem Sermon 13. It is no difficult matter for men to be fair and kind and moderate towards such as are of the same way and agree with them in the main Idem pag 413. 414. This vertue Moderation will be very advantageous to the peace and welfare of human society in the general which doth very much depend upon the mutual condescension and forbearance of men towards one another with things about which they differ In the Preface to Dr. Worthingtons Scripture-Catechism describing the Author deceased among other there were no vertues he was observed to be more an example of then a Dove-like innocency simplicity Meekness Humility and peaceableness candor and ingenuity the most Christian because the greatest and most universal Charity in which those that dissented in matters of Religion which is rare in these days had not onely a real but a great interest Dr. Alestries Sermons If you would discover what the temper of the Gospel is you may see it in its Prophecy and Picture in the Prophet Isaiah 11.6,7.65,25 The Wolf shall dwell with the Lamb and the Leopard shall lye down with the Kid c. Whatever mischief these have in themselves there is nothing of devouring or of hurt to one another in this state they lye down and dwell together Again Sermon 18. p. 36. In the name of God what did Christ mean when he prescribed this Precept when he disputed prest it thus upon us Math. 5.44 Or what do Christians mean when they do break and tear this precept and themselves Though I be far from any hopes to reconcile our parties as by Gods help I shall ever be from making any yet I will offer an expedient to make them not so noxious namely if they will keep the difference of their judgments from breaking out into their affections and actions Dr. Barrow Vol. 3. Sermon 7. p. 250 251. It concerns us therefore if we would live peaceably in such disputable matters reserving all due reverence to the judgments of the most the best and wisest persons to be contented in a modest privacy to enjoy the results of a serious and impartial disquisition patiently enduring others to dissent from us and not attempting by needless fruitless and endless contentions to gain others to our perswasions especially since the Truth contended for may not be worth the passion employed about it Idem Serm. 8th against Evil-speaking p. 67. 'T is very unjust when as we do need the candid judgment and forbearance and pardon of others for many things faulty and offensive that we commit to refuse the like to others Glanvells Catholick Charity p. 29. Seeing then that Charity is necessary and agreement in opinions is neither necessary nor possible we ought to comply with our main duty notwithstanding our lesser difference If this were considered unity of affection might be preserved amidst diversity of opinions And p. 20. Then will the Church be glorious indeed when Christians shall make differences in opinions and dispensable practises the objects of their mutual forbearance Idem p. 59. If any should now ask me whether this Doctrine of Universal Love does not tend to universal Toleration I should answer that thus far it doth that all private persons should Tolerate each other and bear with their brothers infirmities that every man should allow another that Liberty which he desires himself in what the Laws of God and Man have left him free and permit him his own opinion without censure or displeasure But as to the publick I do by no means think it modest for us to determine what the Government should do Doctor Mores Mystery of Iniquity and Answer touching Liberty in Religion p. 542. I say then for all Protestants Churches whose Religion is the Bible it is little detriment or indecorum for them to use so well a limited indulgence as I have above described to their weak but sincere nurslings who are so thorough formed Christians as cordially to believe all the essential parts of our Religion but are onely puzled in some opinions and scrupulosities that are preter-essentials It is no more unseemly to permit somthing to them peculiarly than for a tender Mother to indulge something to a Child that breeds teeth or is any otherways weak or sickly or a Master of a Family to permit if not provide some proper accommodations for those of his Family a part whose infirmities or constitutions make them less fit to dine or sup at his common Table Idem Mistery of Godliness Preface p. 19. A mutual Agreement in bearing with one another dissents in the non fundamentals of Religion is really a greater ornament of Christianity than the most exact Uniformity imaginable it being an eminent exercise of Charity the flower of all Christian Graces and the best way I think at a long run to make the Church as uniform as can justly be desired The Author of the Whole Duty of Man. The lesser differences in opinion must be born with on both sides and must not in the least abate our brotherly Charity to each other Bishop of St. Asaph's Sermon on 5 th November before the House of of Lords As our Holy Religion excells all other in this admirable temper of love so by this we may usually judge who they are that excell among Christian Churches when there happens any difference between them Bishop of Salisbury's History of the Rights of Princes pag. 257 258. It is observable the best of Clergy-men have been the most gentle to those that differed from them But the unworthy who will not trouble themselves with the laborious methods of conquering errors are always apt to extream and cruel courses since they know they must prevail with these or none at all Doctor Caves Gospel Preached to the Romans pag. 84 The precepts which our Lord gives and most earnestly recommends in order to the general benefit of mankind are those of Meekness Mercy Forbearance Long-suffering brotherly Kindness and Charity Doctor Stillingfleets Irenicum Preface There were after this Decree at Jerusalem Acts 15.29 great diversities of practice and diversities of Observations among Christians but the Holy Ghost never thought them fit to be made matters of Law to which all parties should conform all that the Apostles required as to these was mutual forbearance and condescentions towards each other in them And in Pref. to Vnreasonableness of Separation he pleads for favour for them and forbearance Mr. De l' Angle In the Name of God my Lord in his Letter to the Bishop of London do all that possibly you can to bring them back to their duty by sweetness and Charity which is onely able to do great things on these occasions for men who have always something of pride do commonly oppose every thing thot seems to them to act by bare Authority only they scarce ever fail to yield themselves up to forbearance and condescention I shall also here
onely on the worst of men When the Publick is secured yet there is great scope for his Compassion and consequently it is the Duty of a good Magistrate to drive as the Cattel can go pag. 211 212. Not to resort to such severities as are abhorred by all English-men pag. 113. Mr. Dodwel 's two Letters to Mr. Baxter pag. 216. You mean that all truly Pious and Conscientious persons ought to be treated with Candor and Respect before severe means be used or that the use of severe means is utterly to be forborn as far as may be that is as far as such forbearance may be reconcileable with the publick Interest which is to be preferred before the private of any person whatsoever I could for my part heartily wish it were so too Kidder 's Serm. 1 Pet. 3.11 pag. 22. We Quarrel first then we hate and when we are strong enough we persecute each other Vnion of the Catholick Church pag. 50. Men may make a noise with the Odious Names of Persecutions yet our Adversaries of both the Extreams have little reason to object that of which they themselves stand so deeply chargeable when in their power Principles and Practices of Moderation c. These persons the Moderate Divines of the Church of England are desirous that Mercy and Indulgence should be shown towards those whose Consciences will not permit them to comply with their Governours in some things disputable judging it a piece too near of kin to that of the cruel Procrustres ever to endeavour to force others to be just of their pitch and size in Opinions and to approve of their Sentiments Mr. Smythies Spirit of Meekness pag. 68. As the Galathians were overtaken in a fault Galat. 6.1 So we must account them likewise who have dissented from us Men that are guilty of Errours of practice they are wilful for they know they are wrong and yet they are to be treated with a Spirit of Meekness that they may be made sensible of their wickedness that they may be reclaimed without punishment by the Execution of Laws if it may be effected Much more then are others to be dealt tenderly with in their Errors of Judgment through weakness and inability of Mind for which they are to be pitied Conformists Plea for the Nonconformists Part 4. pag. 28. Whether men shall forfeit their Goods and Liberties for a Dissent in Religion by any Gospel-Rule or Rules of Christian Equity is a great Question and the Negative past doubt as yet Idem Part 3. pag. 5. The men speaking of Dissenters are given to pray hear Sermons sing Psalms and other pious Exercises and live if not better yet no worse than many that go to Church People think and say surely it is hard to drive honest Mens Cattle seize their goods break open houses for doing well Argument for Toleration and Indulgence in Difference of Opinion Printed 1681 pag. 3. Instead of bearing and Indulging to compel a person to serve the Deity in a way against the light and apprehensions he hath is the greatest Tyranny that can be for it is to compel him to the doing of a thing which on pain of Damnation he holds himself obliged not to do Item pag. 5 6. To be rigid and severe to others in matters of Opinion is not to comport with the Golden Rule of all our Actions prescribed by our Blessed Saviour which is to do as we would be done unto Wouldst thou be compelled thy self to anothers opinion that dost compel others Arguments and Reasons and not Capiasses and Imprisonments Fire and Faggot are proper means to effect it Thus the Ancient Fathers in all their Apologies to the Heathen in defence of themselves and the Christian Religion ever pleaded Mr. Kettlewel 's Measure of Obedience Edit 3. pag. 631. If we are rigorous and severe with our Brethren God will be so with us also and when he comes to judge us we shall find as little allowance at his hands as they have done at ours For he shall have judgment from God without Mercy who to men hath shewed no mercy but if any man hath been merciful to his Brethren God will be much more so to him This will be the best Plea that can be urged to obtain Mercy at Gods Hand Mat. 5.7 Peaceable Sentiments about Confessions and Articles of Faith. BIshop Davenant 's Letter to Duraeus Unless the Forms of Publick Confessions be restrained to necessary and uncontroverted Doctrines this mischief will ensue that many Learned Pious and peaceable Pastors will be excluded and made unserviceable to the Churches where they live that therefore it doth behove the Rulers of the Church as being conscious of their own and of the infirmities of Mankind to be cautious least while they do require a too rigid and exact Confession they seem to weaken that sweetly necessary Communion which should be among themselves King Charles the Seconds Declaration from Breda That none forfeit his Benefice that subscribes all the Articles of Religion which only concern the Confession of the true Christian Faith and the Doctrine of the Sacraments Historia quinque Articularis Part 2. chap. 8. Cited by Dr. Puller 's Moder pag. 127. The Articles of this Protestant Church in the Infancy thereof were drawn up in general Terms foreseeing that Posterity would grow up to fill the same meaning that those Holy Men did prudently discover that difference in Judgments would unavoidably happen in the Church and were loth to unchurch any and drive them off from any Ecclesiastical Communion for petty differences which made them Pen the Articles in comprehensive words to take in all who differing in Branches meet in the Root of the same Religion Out of a Letter of the Bishops of Rochester Oxford and St. Davids to the Duke of Buckingham August 2. 1625. Exemplified in Heylin 's History of Archbishop Laud pag. 131. The Church of England when it was reformed from the Superstitious Opinions broached and maintained by the Church of Rome refused their apparent and Dangerous Errors and would not be too busie with every particular School point The Cause why she held this Moderation was because she could not be able to preserve any Unity amongst Christians if men were forced to subscribe to curious particulars disputed in Schools Some of them Montagues Opinions are such as are fit onely for Schools and to be left at more Liberty for Learn'd Men to abound in their own Sence c. Bishop Tailor 's Ductor Dubitant L. 3. chap. 4. R. 28. Sect. 8. No particular Church ought with rigour to require subscription to Articles which are not evidently true and necessary to be professed because in the Division of Hearts that is in the World it is certain that some good men may dissent and then either they shall be afflicted or tempted to Hypocrisie either of which if Ecclesiastical Laws be guilty they are not for Edification they are neither Just nor Pious and therefore oblige not Doctor Stillingfleet 's