for preserving that one body which is the Church Eph. 4. 4. 13. 16. II. As for Catholick or Vniversal Practice or Tradition which stands in the consent of all the Churches in all Nations and Ages since the Apostles as Sectaries wave it altogether as wholly contrary to their Novelty so Papists pretend it onely reducing it into the testimony of their present Church and cannot truly give Catholick Tradition for any point of their faith and worship wherein they differ from us But the Church of England in the midst between both denying onely the Romish Tradition which brings not down any part of their Faith or Worship through all Ages from the Apostles admits of the true Catholick Tradition or Practice and yields due Authority to it the force of it resting upon common sense and reason which is in every man and which he must forsake that denies the Witnes of such Tradition it being not possible that all the Christian Churches which began in and about the Apostolical Times and so succeeded through all Nations and Ages should be either deceived in what they unanimously witnessed or agree all of them to deceive those that followed them Whereas the testimony of the Romish Church being but part of the Catholick and possibly over-ruled with some prevailing Faction cannot convince upon any such common notion of humane reason but must first prove it selfe to be the onely Church and infallible And seeing it is forced to seek such proofe by witnesse of Scripture they plainly run in a Circle from the testimony of their Church to the receiving or proving of Scripture to be the Word of God and back again from the Witnesse of Scripture to prove their Church But Catholick or Vniversal Tradition brings down Scripture to the Conviction of Heathens or Jews that will but use their common sense and reason that discovery which Scripture makes of it selfe by light from the innate qualities and internal Arguments relucent in it comes after and appeares to them onely that having entertained it upon the former Witnes of Catholicke Tradition are versed in it So by this Witnes of Catholick Practice in observing the Lords day Easter day Episcopal Government throughout the Church from the Apostles time we are assured that such passages of Scripture as concern any of these doe shew the Beginnings of the said Practices and the Church of England as it received at first and ever since observed the fore-mentioned particulars so it commands in generall due respect and adhaesion to that sense of Scripture which comes down by such universall consent III. Whereas the condition of the Church according to severall respects admits the distinction of Visible and Invisible the Romanists beare themselves too much upon the one extreme and the Sectaries upon the Other the first will have such a visible flourishing condition of it as is inconsistent with that state which the Church of Christ has and may fall into and prejudiciall as by them pretended to all just Reformation and profession of Truth which more neerly concerns the life and soul of the Church and the more invisible perfection of the members thereof And therefore they please themselves with the outward garb and face of their Church and will have it tryed by the conspicuous Eminency of it as Tr. 1 c. 12. rather than by truth and purity of doctrine Sectaries on the other extreme bear themselves too much upon the Invisible condition of the Church which stands in those inward qualifications of true faith and sanctification requisite to make a true and lively member of Christs mystical Body so that in the pursuit thereof and in pretence of gathering Churches consisting of such members onely they dissipate the visible Church of Christ and dissolve the Government he has setled in it But every true English Protestant acknowledges the Church of Christ is a visible society of Believers or of Professors of the Christian Faith of whom some are effectually called true and lively members but that is invisible others not yet advanced beyond the externall calling or profession a society I say of such Professors under such a Regiment or Government left by Christ and his Apostles and left to this purpose to keep all in unity and to advance those that are admitted in the visible Church to the meanes of Salvation unto a reall and effectuall participation of Grace and Union with Christ as lively Members of his body Eph. c. 4. 11 12 13. 16. And therefore all Christians are bound to yeeld obedience to the lawfull Pastors and Governors of that Visible Church whereof they are Members All this we professe in that Article of our Creed touching the Church for albeit that invisible condition of true Faith and Sanctity be the highest concernment and qualification of a Member of Christs Church and the attaining to that condition be the hope and aime of every good Christian in the Visible Church and therefore the chiefest thing in the profession of that Article viz. a Communion of such true Believers Saints and Members of Christ yet because the administrations of the visible Church tend necessarily unto that end and he that cuts himself off from the communion of the visible Church bereaves himself necessarily of the means to be advanced to that invisible condition therefore he that professeth this Article sayes he believes Christ alwayes has his visible Church which may be found in which such Meanes and Administrations may be had and that he yields obedience to the Pastors and Governors set in it to that end and purpose IV. As the Romanists pretend to an infallible assistance of Gods Spirit bound to St. Peters Chair so have Sectaries their confidence of the speciall guidance of the same Spirit And if we set the vanity of the one against the other we may find as much semblance of Reason from those places of Scripture which Sectaries alledge for every true Believer so inspired and directed as from those places the Romanists alledge for the Papal Infallibility of which Tr. 1. c. 27. Both these pretences are the very bane of the Unity of the Church Romish Infallibility rendring that Church incorrigible and setting it beyond all bounds of accord with other Christians that desiring Reformation will not be satisfied or put off with that pretended priviledge and the pretence of Sectaries rendring Pastors and Teachers in the Church uselesse or at least weakning the obedience due to them puts it into the power of every one that will fancy himselfe a true Believer and guided by such assistance to be a Reformer and to break the Church in pieces In the Church of England no such pretence either of Infallibility in the Governours or of Private Judgment in any against their Governours but such Authority of Governours and Pastors lawfully constituted as is beyond Appeal save to a Generall Council sitting and competent to determine and define in all Causes and to stop the mouth of the gainsayer and bind
all the Members thereof how much more Vniversall practise This the Adversaries of Episcopall-government whether they be of the Classicall or Congregationall way turn off with a light finger as if it had no weight in it or as if the Apostle had said nothing in alledging the Customes of the Church Scripture is the onely thing they will be tryed by We refuse not to meet them there but let them consider that they come against the Established authority of their own Nationall Church against the custome and practise not onely of that but of all the Churches of God and there are bound to bring plain and expresse Scripture to demonstrate that Episcopacy or such a superiority over other inferiour Pastors or meere Presbyters is directly unlawfull for else the Custome and Practise of the Churches by the Apostles rule must be observed so long as in force i. e. till due Authority change them supposing they are changeable and that it is in the power of the present Church to change them It were well the Adversaries of the Episcopall Function would yeild more Authority to Universall Practise or Tradition of the Churches of God at least in their respect to some points they will acknowledge themselves bound to maintaine As first That Scripture is the Word of God I do not ask upon what grounds they finally believe this themselves but how they would maintaine it against Heathen or Jew and perswade them to it but upon the witnesse of universall Tradition which speaks to the conviction of all men upon the ground of common Sense or Reason as abovesaid 2. or Secondly That the observation of the Lords day comes from the Apostles How would they convince such a one as Mr. Trask was by the places of Scripture mentioning the Apostles meeting upon the first day of the week or that place which names the Lords day Rev. 1. which might be on Easter day the annuall Lords day He according to the doctrine of these men slighting the Witnesse of Universall Tradition or Practise found nothing in Scripture expresse but the Commandement for the Seventh day or Jewish Sabbath so obstinately held for that till he was reclaimed by the labour and travail of our learned Bishops and made to see how the continued and undeniable practise of the whole Church did clearely shew those passages in Scripture were intimations of this practise then beginning and that their observing of the Seventh day or Jewish Sabbath for they observed that too as occasion served was but in complyance with the Jewes for a time while the Temple stood In like manner the Universall practice of the Church the best interpreter of Scripture where there is not any place of it so plaine as to take away all gainsaying tells us those passages we shew in Scripture for this Government contain so many intimations and sometimes exercises of that Episcopall power which should continue in the Church after the Apostles and assures us those other instances brought by the Adversaries against that Function cannot inferre any other way of Government And therefore we had good cause to say above Episcopall Government was conformable to Gods Word which is our second consideration §. XIV Episcopall government conformable to the word Secondly then take we a briefe survey of the Grounds on both sides which yet I cannot in reason enter upon without asking leave to suppose it possible which never was seen in any particular that Universall Tradition or Practise can be contrary unto Scripture but yeilding that as possible to the Adversaries it is cleare they are bound as abovesaid to demonstrate this Practise or Government is against Scripture and that their way is peremptorily there prescribed How impossible it is for them to do this appeares at first sight by their severall judgements upon the passages of Scripture concerning Church-government Some of them look upon these passages and think they see a Classicall or Presbyterian others of them look upon them and are as strongly perswaded they see a Congregationall or Independent way Where 's the clear Evidence then which they pretend against Episcopall Government To examine their chiefe Instances briefly and plainly for the satisfaction of ordinary Capacities make the triall of those that are alledged for the Classicall way because that pretends to more regularity and to a better foundation than the other Their Instances are from the mention made in Scripture of Presbytery and Presbyters or Elders and the name of Bishop applyed to them We read 1 Tim. 4. 14. the laying on of the hands of the Presbytery But what evidence is there in this to demonstrate that the power of ordination was put into the hands of meer Presbyters For first it is a question whether this laying on of hands was for ordination here or for some other purpose Secondly when that is granted it is a question whether the word Presbytery here implies the office to which Timothy was ordained or the Persons ordaining him for both interpretations are admitted Thirdly admit the Persons ordaining are meant yet never can it be proved they were meer Presbyters for besides that the word Presbytery or Eldership included the Apostles and all the chief Rulers of the Church 1 Pet. 5. 1. who am also an Elder and John Ep. 2. v. 1. Ep. 3. v. 1. the Elder St. Paul saith expresly he laid hands on Timothy 2 Tim. 1. 6. Neither can they in all Scripture give one instance of Imposition of hands for Ordination permitted to meere Presbyters alone So for the places alledged by them mentioning Bishops and Deacons onely as the Ministers of the Church Phil. 1. 1. or calling them first Elders and then presently Bishops Tit. 1. 5. 8. Acts 20. 17. 28. If we say that in these and the like places those first Elders set in the Churches newly planted were Bishops properly or that the Elders or Bishops there mentioned were of both sorts some Bishops properly some inferiour Presbyters the Adversaries could disprove neither part evidently or if in the third place we should grant them what they aime at that these were onely Presbyters it would be nothing to the purpose unlesse they could directly shew the power of Ordination and Government over those Churches fully committed to them For supposing those Elders to be such Presbyters the name Bishop might be appliable to any of them in as much as he had over-sight of any flock which Name was appropriated after to the more Generall Pastor who had oversight of the Presbyters and particular Flocks or Congregations within such Precincts And what marvail is it if the distinction of these two sorts of Elders or Bishops did not nay could not appeare so clearly in the beginning of the new planted Churches and whilst the Apostles were on earth governing the Churches as it did after the Churches were enlarged and the Apostles gone off Then clearly appeared who succeeded them and how far in that ordinary power which was to continue
in the Church For our Saviour left his Apostles with full power extraordinary and ordinary for the planting and propagating his Church through the World The ordinary power they were to leave unto others after them for continuing of his Church to the Worlds end viz the power of Reconciliation in the Ministry of the Word Sacraments the power of ordaining and sending others and the power of jurisdicton and government How and into what hands they communicated these severall powers That 's the question Some of the Ancients apprehend it thus That they committed the whole power to those first Elders they placed in every City where the Church was planted so that those first Elders were properly Bishops having power to ordain other Ministers and Labourers as the encrease or extent of the Church required Other Fathers or ancient Writers seem to apprehend those first Elders to be meer Presbyters to whom the whole power was not committed but that afterwards upon the encrease of the Church other speciall Men were intrusted with it to ordain others as need required and as Generall Pastors to rule and over-see the whole Church with all the particular Congregations and Presbyters or inferiour Pastors belonging to it Either way is sufficient for establishing the Episcopall power and government and the Adversaries thereof as they cannot disprove it if we say those first Elders were Bishops properly so neither will they gain any thing if we grant them in courtesy thus much that the first Elders were meer Presbyters For see briefly what they can say against the first or draw from the second Against the first they usually say 1. If those Bishops at Philippi were so properly then were there more than one Bishop in one City or Church Answ This indeed was absurd and inconvenient and never suffered in the Church inlarged and established but in the Church Nascent or beginning it might be very reasonable by way of provision for the future enlargement establishment of that Church So we find 12. Apostles left in the Church of Jerusalem by our Saviour in order to their propagating and governing the Church through the whole World And so in some great Cities where and from which the Gospel might suddenly spread it self the Apostles might provisionally leave more than One Elder vested with power for the supply of the Church enlarged Secondly If the Elders or Bishops mentioned in those places were Bishops properly vested with such power then would the Apostle also have remembred the other sort of Elders between them and Deacons Answ But what if there were not yet in that Church Elders or Presbyters of the second sort For no Church at first was full Or if there were such in that Church why might he not salute both sorts under that general name Bishop Thirdly But then the Apostle did not distinctly set down the Office of the one or the other for having set down the office of a Bishop he presently goes to the Deacon 1 Tim. 3. Tit. 1. 5. Answ It was not the Apostles purpose in those places distinctly to set down the Office of Elders nor of Deacons but the general qualification of the Persons to be admitted to those Offices We may ask of them Where has the Apostle distinctly set down or described the Office of a Lady-Elder They are fain to force it out of one word Ruling 1 Tim. 4. 17. which belongs to the Preaching Elders as they well acknowledge In the places above mentioned the Apostle gives as I said qualifications fitting the Persons of both sorts of Elders that then were or should be in the Church for the duties there hinted teaching ruling do belong to both sorts of Elders but with Subordination of the one to the other And if they will have the word rule 1 Tim. 4. 17. insinuate a distinct Office of Elders from the preaching Elders without any intimation of such an Office anywhere else in Scripture why might not we say with more reason that the same word in the forementioned place 1 Tim. 3. 5. belongs to Bishops of both sorts according to their order and station to rule or take care of the Church of God Especially seeing we shew elsewhere in the same Epistle such a Prelacy or supereminent power of rule given to Timothy distinctly from other Elders as Lay hands suddenly on no man Rebuke not an Elder receive no accusation against an Elder c. cap. 5. v. 19. 22. Like speciall power given to Titus as we see in that Epistle besides all the acts of ordinary power exercised by the Apostles and not communicated in general to Presbyters And so the exhortation of the Apostle Acts 20. 28. might generally fit both sorts of Elders or Bishops supposing those of the inferiour rank present there that they should all of them feed the Flock according to their several stations and in that subordination of Rule which was in the Church But if we grant them that those Elders or Bishops in the above cited places were not Bishops properly but ordinary presbyters What can they draw from thence advantagious either to the Classicall or Congregational pretension when as there is no instance in all Scripture of the Power vested in a Classis or consistory of Presbyters or in every particular Congregation but on the contrary where ever there is mention of the exercising of the power for ordination by laying on hands or for Jurisdiction in rebuking or receiving accusation against an Elder in rejecting Heretiks or the like we find it always done by the Apostles or speciall men appointed thereunto as Timothy Titus Nor is it to any purpose to reply as they doe These were extraordinary men Apostles or Evangelists and so exercised that power as such For albeit in the office of Apostle and Evangelist there was something extraordinary and supposing Timothy Titus may passe under the Title of Evangelists yet the power of ordination and Jurisdiction was ordinary and to continue in the Church and to be communicated unto others as was most convenient What help therefore can the Adversaries have in the Apostles and Evangelists being extraordinary persons unlesse they can shew the power did ordinarily belong to and was exercised by the company of Presbyters or else demonstrate it was left in their hands by expresse and peremptory order from the Apostles So that here they would be non-suited laying their plea only by Scripture against Universall Tradition and practice of the Church for the Scripture story goes not downe to the departure of the Apostles Now after they were gone off it clearly appeared by the practice of the whole Church in what hands the chief power and Government was left viz. not to Presbyters in common but in speciall hands according to the instances and examples of the exercising that power in the Apostles Time The Ancient Records also which continue the Church story from that Time give us the succession of Bishops from the Apostles in the more eminent
their or the like Principles may in time consider it and not think it enough to say the Lord be glorified because they prosper and are become rich but rather enquire whether that they have done be as to their private advantage and gain so to the behoofe of Gods Church and the advancement of true Religion and whether the Lord to whom they have so oft appealed by their Fasts and Thanksgivings can indeed own their doings as making for his glory certainly the Lord must deny himself which he will not do if he own Injustice Schisme and Sacriledge Hee forbeares a while and keepes silence for Causes best known to himself and men prospering by those sins think he is such a one as themselves approving their doings but he will reprove them and set before them what they have done He will appeare and they shall be ashamed If such considerations as these prevaile not with them that doe gain by the formentioned sins yet let the word of exhortation take hold upon you all you that have followed the Schism in the simplicity of your hearts not engaged by any design of gain or self-interest but only deceived with the pretence of Purity in Gods worship and of strictnesse of life Doe not make your selves guilty of other mens sins sins that cannot stand with Righteousnesse or that Charity which the Apostle requires so strictly 1 Cor. 13. without which all your other supposed Purity Faith or Knowledge is nothing will stand you in no stead Consider sadly how those you follow have led you from the Unity of this your Nationall Church and thereby from the profession of Catholick Primitive Truth from Obedienee to your lawfull Governors and Guides who bore the same Office taught the same Doctrine held the same way of publick Worship as did those martyrd Bishops in Primitive Times as did also those other in Queene Marie's dayes How I say they have led you from this Catholique Communion into a way of which whether Classicall or Congregationall we see the late and irregular beginning it being but the product of some tumultuary Reformations made in France Geneva Holland or Scotland and by those that would be contentious here imitated and violently attempted to the disturbance of this Church not without the down-right guilt of Schism and Sacriledge Consider it sadly and do as those Confessors did who being led away by the Novation Schismaticks under like pretence of purity and strictness as soon as they perceived their error confessed it and returned to the Unity of the Catholick Church as St. Cyprian often relates and propounds it as an example and motive for Unity Do you so and then may you obteine what you pretend was your aim and desire Purity and righteousnesse indeed which you cannot in the way of Schisme by reason it holds not a perfect Rule of Righteousness but such as is strict in denying small things and flying appearances of Evill but large in admitting great Offences teaching to straine at Gnats and swallow Camells to scruple at a Rite and Ceremony but makes no bones of Disobedience Schisme Sacriledge and so necessarily leaves your Consciences while ye are in that Communion defiled with your partaking in such sinnes But return into the Unity of this Church and shew your Communion with it in the publique worship of God Liturgy and Sacrament then may you perfect Holinsse in the feare of God and with good Conscience peforme all the parts of Purity and Righteousnesse And do it in Gods name according to all the Duties he requires of you and according to all the opportnuities he puts into your hands So will your Purity and Righteousnesse exceed that of the Pharisees and as many as walk after this Rule Peace be on them and Mercy and on the Israel of God Amen The End It holds the truth between Romanists and Sectaries In Catholick Practice and Tradition In the visible and invisible condition of the Church The Article touching the Church In the Papal Infallibility and private judgment In the due subordination of Pastors and Governors National-Church Reformation Publick or Private Actual Non-communion Schisme Difference of it in regard of the parties between which Difference in degrees of it Iust cause for Reformation Trial of a Church as to a safe communion with it A necessary Rule Such authority in the nationall Ch of Engl. VVhat makes a Church Christian Orthodox Protestant and reformed we have not cast off the Faith received Bishop of Rome his pretence to universall jurisdiction Impossible to make it good His special pretence to jurisdiction over this Chur Conclusion of the whole case as it stands with the Roman Church Difference 'twixt just and distempered Reformations 1. Church Government 2. Church Authority in making Decrees Orders 3. Force of Church-Custome 4. Vnion of charity 5. Admonition and rejection of Hereticks and Schismaticks Application of the Premises VVant of Purity Ancient Schismaticks had like pretence of purity VVhat is meant by a Bishop Force of universall practise or Catholick Tradition Presbytery Elders and Bishops Of the first Elders set in the Church by the Apostles No example or precept in Scripture for the Adversaries pretension The alteration of Church-government from Presbyterian to Episcopall not imaginable Of other reformed Churches which have not Bishops Our Liturgy how agreeing with the Mass-book Lawfulnesse of set Formes Expediency of set Forms in publick Expediency of Set Formes in publique Spirituall gifts to be used but with submission to the Chur Lords Prayer undervalued neglected Not burthensome or superstitious Vse of Ceremonies significant Standing up at Creed Ring in Marriage Cross in Baptisme Kneeling at the Sacrament Bowing at the name Circumstantialls of VVorship Objective terminations of VVorship and Circumstantiall Instances Confusion the Issue of Error having passed due bounds Confusion levelling upon levelling Self-Condemnation of the Pharisees How it concernes these days Gods Iudgements on Schism and Sacriledge VVhy God suffers Error so much to prevaile against Truth Confusion of boundless Error Punished often with its owne pretences Exhort to all that truly desire Purity which cannot be had truly in the state of Schisme
A Compendious DISCOURSE UPON THE CASE As it stands between the Church of England and of Rome on the one hand and again between the same Church of England and those Congregations which have divided from it on the other hand TOGETHER WITH The Treatise of the Division of the English Church and the Romish upon the REFORMATION Enlarged with some Explicatory Additionalls By H. F. D.D. LONDON Printed by J. G. for R. Royston at the Anstel in Ivy-lane 1655. To the READER BE pleased to understand that for amending not a few faults escaped in the first Edition of the Treatise touching The Division of the English and Romish Church upon the Reformation the Printer intended a second In order to which the Corrections were sent up to him with some explicatory Additionalls but other more necessary imployments intervening caused him to lay it aside and when I thought he had forgotten it and was willing he should doe so he lets me know he had reprinted some sheets of it I did not like he should after almost two years suppression send it abroad with no more advantage it came therefore into my minde to draw up the Case into a more compendious and methodicall Discourse and to adde the other part of the Case as it stands betweene us and those that have divided from us still making references to the like points and passages as they lye scattered in the Two Treatises before printed This of the Division c. and that other of Certain considerations touching this Church What is here done is intended and accordingly contrived with such brevity and plainnesse as the Cause would well permit for satisfaction of those who not acquainted with large Controversies are ready to receive the instruction given them and being still in the Vnity and Communion of this Chu are willing to continue therein notwithstanding the Temptations on both sides or else following the seduction of the one side or the other Romish or Sectarian in the simplicity of their hearts are not unwilling to return upon discovery of the Error and danger of their Way Which that they may see I pray God in time to open their Eyes ERRATA PAge 15. l. 28. adde former p. 24. l. 11. after serving God adde Rom. 12. 1. p. 28. l. 15. for or Western r. and Western l. 25. after of which tima adde i. e. of the four first generall Councels p. 31. l. 20. for Christ alwayes r. and alwayes p. 45. l. 27. after yet adde they think p. 49. l. 13. for Act r. Article p. 54. l. 6. for of r. or p. 87. ult. for preserving r. preventing p. 111. 16. for understanding r. undervaluing p. 122. l. 25. for know r. knew p. 126. l. 11. for that may r. that they may p. 129. l. 25. for his r. their p. 136. l. 15. for the old Prophet r. old Prophets p. 144. for cares r. jarres A Compendious Discourse upon the case as it stands between the Church of England and of Rome on the one side And again between the same Church of England and those who have divided from it on the other §. I. The Church of England I Need not premise any thing for distinguishing the three Parties concerned in this case They are too much at odds and their differences too many and notorious yet lest there be a mistake in Names because all the Sects in this Nation call themselves Churches and Churches of England therefore by the Church of England is understood the Church of Christ in this Land established upon the Reformation holding out her Doctrine and Government in the 39. Articles her Liturgy and Publick Divine Service in the Book of Common-Prayer and all those are called Sectaries and are proved so to be who of what perswasion soever have departed from or refused to hold communion with this Church upon dislike of Doctrine Government Liturgy Rites and Ceremonies or any of these The Church of England standing thus between the Church of Rome on the one hand and the aforesaid Sects which have divided from it on the other hand is challenged and assaulted by both put now to defend it self against both Which brings to mind the Device of some Romanist who to make himself merry has pictured an English Protestant standing between a Papist and an Independent borrowing Arguments and Reasons from the One to oppose or answer the Other Against the Papists he must plead as do all Sectaries Invisibility of the Church Scripture alone Liberty of private judgment against other Sects he must help himself by urging as do the Papists the visible condition of the Church the Authority of it Catholick Tradition and Practice and the Succession of Bishops and Pastors Well the Romanists may thus seemingly please themselves but indeed This of all other Reformed Churches has been and is by reason of its most regular Reformation their great eye-sore and heart-sorrow And the English Protestant or obedient Son of the Church of England as he is well set between a Papist and Sectarie as between two Extremes so he onely is able to stand against the opposition or pretensions of both for if we examine the false Grounds and deceiving Principles of Both as to this point of the Constitution Government and Communion of the Church we shall clearly see the Truth lyes in the midst between both and the Church of ENGLAND holds and maintains it To give some Instances §. II. First instance in Holy and Catholick I. The Church of Christ according to the Article of our Beliefe is One Holy Catholick The Romanists run away with the name Catholick appropriating it to themselves and every Sect with the title Holy holding themselves the only Congregations of Saints And as the Romanists enforce the name Catholick to the prejudice of the Title Holy admitting no Church to be Catholick that will not defile it self with their errors and corruptions So Sectaries under pretence of advancing Holinesse and purity and of gathering a Holy Church and assembly of known Saints overthrow the Catholick and draw the Church of Christ into a corner confining it to their own Sect or perswasion Now see the Church of England in the midst which by a most regular and warrantable Reformation had respect to both and in relation to the title Holy provided for purity of Doctrine and worship so that there can be no just complaint of Errors retained and for purity of life by coercion of Ecclesiasticall censure so that no scandalous or notorious offender should be suffered So in relation to the title Catholick this Church did retain as for Belief so for practice whatever had that stamp of Consent of all Ages upon it not confining the Church of Christ within the bounds of her perswasion but leaving it stil Catholick and communicable to all such Christian Assemblies as doe not wilfully cut themselves off but are careful so far as they have means to hold the Vnity of faith with the bond of charity which is necessary
things are considerable in Liturgy Matter and Frame XVIII Lawfulnes and fulness of our Liturgy as to the matter For the Matter or things prayed for or spoken there we are assured they cannot shew any one particular to be contrary to sound doctrine or unfitting for Christian men to begg of God and to speake in the serving and Glorifying of him All suitable to the ends and purposes of the publick Assemblies and reason of publick Worship which will appeare if we consider the Frame which implies two things the Order in which it runs and the set Forms in which every thing is expressed As to the Order in which it is framed what could be more to the purpose of holy meetings and Assemblies Where Christians come together First to confesse their sins in the presence of God then to heare the promise of the Gospell to their comfort accordingly after some short exhortation Confession is made and then a generall Absolution pronounced to all that are truly penitent Again Christians come together to prayse God therefore Psalmes are read before and Hymnes used after each Chapter still concluding the Psalmes and Hymnes with the Doxology or giving Glory to the whole Trinity Father Son and Holy Ghost Furthermore They meet to shew themselves Christians and that they Worship God in Christ Not only by concluding all their Prayers in his name but also by expresse profession of the Christian Faith according to the Apostles and Nicene Creed to the actuall renouncing of Heresie against the Person of our Saviour Christ Christians also meet to give thanks for blessings they received and to beg what they need accordingly there are severall prayers and Supplications for the necessities of the Congregation with Intercessions for others So the Apostle enjoyns 1 Tim. 2. 1. Lastly They come together to hear and receive instruction for which the Word is both read and preached besides a continuall repeating of the ten Commandements with a suitable deprecation subjoyned to every Commandement What can be more full useful and comfortable The way of Worship which they that are gone from us use as it is defective in many of these as Absolution Hymnes profession of Faith repeating the Commandements of God so what they have of Confession Petition or Thanksgiving is reduced or shuffled up into one continuall Prayer which admit it be not defective in those three yet does it not in so convenient a way as the Church of Engl. does in distinct severall concise Formes For so it is more intelligible to ordinary capacities because delivering every part Confession Petition Thansgiving more distinctly also it is more for the holding up intention of the spirit which is more dulled with one long continued Prayer wherein those parts are confused than if it were broken into so many several Colects or Prayers I have heard ordinary people acknowledge it and shew themselves sensible of it complaining not onely of the defect of that Service for they observe they heare not the Lords Prayer Creed Ten Commandements as formerly but also of the confusednesse of such continued Prayer which they could not go along with were not edified by it whereas before they understood still what they were about and by reason of the short expressions of the Churches Prayers and the Responses the people were sometimes to make they remembred many things And much they have to answer for it who through â—… know not what pretence of the Spirit or spirituall gifts but indeed through self-conceit or some fleshly respects have drawn the people from that way of Worship which was more to Gods glory and their comfort and edification §. XIX Set Forms of publick Prayer But all those parts of publique Worship or Liturgy which I have instanced to shew the fulnesse of that which is used in this Church rre delivered in set Formes That they are afraid of lest they worship God with the inventions of Man But by this reason they should be afraid to pray their own way lest they worship God with their own invention or to pray with their approved Ministers lest they worship God with their inventions for the Form or Expression of a Prayer whether Set or Extemporary Conception is equally of mans Invention and if so surely it is better to worship God upon a Set premeditate and deliberate Invention than upon an extemporary one The truth is it is not for man to invent that which is of the Substance of Worship viz. the work act or Duty directed upon such a due Object for that is of Gods prescribing as Prayer but Authority may invent something for the better managing of the work in publique or for the more convenient performance of the Worship i. e. of the Act or Duty prescribed by God The Apostle bids it be done in order decently and to edification 1 Cor. 11. ult. That set Formers may be so we are assured by those which the Church alwayes had the Jewish Church had as see Numb. 6. 23. and elsewhere John Baptist taught his Disciples a Form of Prayer and so did our Saviour teach his Luke 11 1 2. The Practise of the whole Church has approved the use of Set Forms in publique and so does the judgement and practise of Reformed Churches abroad Nay but they will not be satisfied unlesse we shew it to be the practise of the Church in the Apostles time which they do not finde in Scripture Nay but they must according to the Rule above set not expect the Church should shew example in Scripture for every thing she Orders but they stand bound to shew it is against Gods Word if they will not yeild obedience that they may have that warrant against Authority We must obey God rather then Man And though we know not whether or what Forms they used in those first Times for all things they did are not recorded yet is it no marvel if they did not as then use Set Formes considering the condition of the Church small and unsetled by reason of Persecution or the quality of the Persons ministring in it few and of extraordinary perfections and gifts for the most part Whatever judgment these men have of Prayer in set Forms or low conceit of them that use them See we how Reason evinces the lawfulnesse and expediency of them in publique and therein commends the prudence of the Church in appointing them 1. As the matter or things prayed for and the intention of the spirit or affection with which they are prayed for is of the substance of Prayer so the utterance or words are but externall to it and therefore Prayer without words is Prayer truly Now let the matter of our Prayer be according to Gods will and the Spirit and affection suitable thereunto and accompanying our Petitions it is indifferent whether the expression be in our own words or borrowed whether in Forms before composed or upon the present conceived Let a man prepare his heart afore-hand suitable to the Forms and generall
acknowledgement of that speciall exhibition Christ makes of himselfe there and in sense of his own unworthiness what Christian that understands himself could accuse these of superstition and Popery or not rather approve them as significant and seemly expressions of Christian devotion There is a Custom of uncovering the head at the coming in of light if this be done with thankfulnesse of soul for the light of the Gospel and desire of enjoying the light of heaven what harm Is it not lawfull yea Christian-like to glorify God on all occasions for the comming in of the light is but an occasional remembrance Let me put it to them farther should a Papist when he uncovers the head or bows the body at the sight of a Crosse doe it out of hearty thankfulness to God for redemption by Christ Crucified making the Crosse no object of the Worship but only the sight of it an occasionall remembrance and motive would there be any thing in this unbeseeming a Christian I cannot but say it concerns a Christian often to remember and thankfully to acknowledge Gods mercies upon any occasion and if the inward worship which stands in such due acknowledgments of the heart may upon occasionall remembrances be given then may the outward expression also by uncovering the head or bowing the body unlesse prudence out of respect of time or place forbid it for Religion will not And to come a little more home to those that are so ready to cry superstition should any one of them escape a shipwrack or hazard of battail or be redeemed out of Turkish slavery and so oft as he hears of other mens suffering in any of these kindes or so oft as he sees a ship safe in harbour or lookes on the Armour he wore in that battel or on the Chain he bore in Captivity should be so oft uncovering his head lift up his heart to God in thankfull acknowledgement of the blessing and desire of farther Protection would there be any thing in this but what beseems a good Christian when as neither words heard nor things seen are made any object of the worship but accasionall remembrances and motives How much rather may this be done when we hear that name which carries salvation in it see those things which minde us of the greatest mercies and therefore may move us and all this the more if the Prudence and Authority of the Ch has so determined I have enlarged this discourse to instances beyond the enjoyned Rites and practises of this Church to meet with that vain plea of superstition and Popery charged upon it for the better countenancing of the Schism made and the sacriledge committed in these our dayes §. XXII Cause of their several Error that have divided from this Church To winde up all By that which has been said it may appear what is the Cause of this Error which carries so many such severall wayes from the Communion of this Church and what the Issue of it The Cause is their misunderstanding of the Rule by which they should be guided First of the supreme Rule the Scripture which for faith and substance of worship is a set and punctuall Rule not so for other matters of practice Secondly of the next and as I may say Secundary Rule the witnesse of Vniversall Custome practice or Tradition which as unfolded above 2. 13. is the best externall proof of Scripture so also the best expositor of it bringing down nothing as of the substance of Faith and Worship but what is clearly grounded on Scripture and giving clear light to those darker passages in scripture which concern the beginnings of some Practises which were to continue in the Church as Infant◠baptism Observation of Lords day Easter Pentecost Episcopal Government Thirdly thein misunderstanding of the Authority of the present Church defining in matters of faith and worship according to direct Scripture and decreeing in other matters according to prudence but in both having respect to and in a due sort guided by Vniversal consent or Tradition of the Catholique Church viz. the Doctrines that have been always taught and the Customes or Practices alwayes observed therein For let men forsake the guidance of these Rules and what remains but the extravagancie of a private judgement and what can follow but error upon error and what can be the issue of that but remedilesse consasion Hence have we so many private interpretations of Scripture broached instead of Catholick doctrine Circumstantials of Worship taken for Substance and thereupon the lawfull Worship of the Church ignorantly charged with Superstition And for matters of Practice some will have all practices observed they meet with in Scrip Some not all but not any else save what is there Lastly upon the like mis-understanding they cast out the perpetuall government of the Church but cannot agree what to set up in this as in many other things following their private judgement destitute of the guidance of the former Rules and therefore upon necessity disagreeing one destroying what the other would build yet all pretending for Satan is here an Angel of light to set up the Discipline Scepter and Kingdome of Christ and to advance Purity of Religion This was the pretence of all Schismaticks and it is the Master-piece of Satans cunning as above noted 8. to set men on work under that pretence but with mis-guided zeal to purge reform refine a Church and to out-strip others in that zeal till they have brought all to confusion But we should not be ignorant of his devices as the Apostle warns them in a case not much unlike 2 Cor. 2. 11. for Satan was there playing his part as an Angel of light under the pretence and covert of severity and strictnesse against the Incestuous person as he did after in the Novation Schismaticks These his devices we might indeed have seen in those Ancient Schismaticks Montanists Novatians Donatists and in those more irregular of the last Age Anabaptists Libertines Familists and the like whose Errors and Follies were well silenced by Learned Protestant Writers but now broken out again when that which did let the Civil and Ecclesiastical Authority was taken away or so weakned that it could not stop the inundation of former Errors and exorbitant phansies flowing back upon us from every corner into which they had retired and working apparently to confusion to a levelling upon levelling as in the State so in the Church-government and affairs The consideration of the first is not to my present purpose but as for the businesse of the Church and Religion I cannot but note How they who first pretended to Reformation by Covenant obliging themselves and others and conceiving that Cov. in such generall terms as might engage men of all sects and perswasions to joyn with them in pulling down what was establisht invading the means and revenues belonging to Cathedral Churches did not or would not I pray God they may yet see Satans device by like principles
them to examine the purity of their Religion by the Apostles trial of it Jam. 1. ult. who thought good to omit the mention of these exercises because of the Pharisees seeking the esteem of holinesse by such performances because of Christians then as now in our Times resting too much on a fansy of their faith performance of such Exercises without works and deeds answerable And therefore the Apostle described pure Religion by such duties of Charity absteining from all spots of the world or works of the Flesh as make better proof of the sincerity of Religion If the making of Fatherlesse and Widdowes the turning men out of their Estates the invading of other mens Rights had by the Apostle been made the trial of pure Religion then might the Contentious of our dayes have pretended to Purity and Religion and have blessed the Lord that they were become rich though with the spoiling of others as they did Zech. 11. 5. but if Charity and denying of worldlinesse and lusts be the marks then let them try whether their way of Religion bring forth such fruits or be in a capacity to do it When the Romanists alledge the many pious and charitable works as building of Churches Colledges Hospitals Schools and the applying maintenance thereunto done by men in their Religion our pretenders to Purity will be ready to say it was the Doctrine of Merit that did it not reflecting upon themselves to consider what kind of Doctrine theirs is which pulls downe the Monuments of Piety and Charity and converts the publique to private use But when we shew that since the Reformation which cast out Popish merit as many good works for the computation has been made done in the like kinde as have been done in any one Age before we shew the fruits of our Religion and challenge theirs which onely can shew for their way and doctrines tend to no other issue a distempered zeal in destroying much of that which before was raised to pious uses and a self-seeking in the enriching themselves by the spoiles Swearing and drunkennesse the usuall and noted spots of the World are as it is fit very much declined in their way of purity but the Pharisee could say more he was no Extortioner no Adulterer and Saint James implied many other spots of the World which pure Religion must keep a man from and S. John 1. Ep. c. 2. 16. reducing the things of the world to three heads makes two of them the lust of the Eye and pride of Life and therefore tells us that Coveting Injustice Sacriledge and the Pride of life that either causes them or is maintained by them are the Exorbitant Iniquities of the world and therefore Spots which by S. James his rule will not consist with pure Religion I have been the longer upon this Argument because there is scarce any other thing by which the Devil hath gained more or the Church lost more than by this pretence of Purity the common plea of all Sects in all Times Now as to their Reply above that they could not have those duties of exercises of hearing praying in publique purely administred satisfaction will be given below when we come to consider of the offence they take at the Liturgy forms of publique Service Rites and Ceremonies used in and about Gods worship in this Church But first of their Exceptions against the Government it selfe for we charge them of separating or withdrawing their Obedience from their lawfull Pastors and Governours Such as Bishops were in this and in all the Catholique Church in all Ages XI Their Plea against the Government of this Chu. They plead it is no lawfull government of the Church but to be cast out as Antichristian This last contentious age has called the office of a Bishop into question and made a vast controversy of it I will not follow it at stretch but onely observe such grounds as Truth and Peace seems mainly to rest on and which every ordinary capacity may understand and receive satisfaction so far as to keep himself in the unity of the Church It is fitting therefore in the first place to remove the prejudice under which the Adversaries usually represent Bishops to vulgar eyes as men swell'd with their titles of Honour large Revenues attendance of Chancellors Commissaries Officials Lording it over the flock not feeding it Why persons Ecclesiasticall should be thought uncapable of the Honour or unfit for the means which the piety of former times has applyed unto them out of a religious respect I know no cause besides the ingratitude and sacrilegious disposition of this latter Age But to wave these Additionals as external to the very office of a Bishop and to passe by Abuses that might be in government through the iniquity of Persons and corrupter Times all which are capable of Reformation by due Authority that which is concerned in this Controversy is the Function and very office of a Bishop By the office be the times what they will he is set in the Church as a chiefe or more generall Pastor within such precincts or compasse commonly called a Diocesse having inspection and superintendency in which stands his Prelacy over particular Pastors and Flocks providing or ordaining such Pastors as need requires and doing all this with the advice and assistance of his Presbyters or some of the inferiour Pastors anciently called Presbyteri civitatis and they nothing without him Such an office will appeare to be conformable as to the perpetuall practise of the Catholick Church so to the Word of God and most agreeable to the reason of Church-government as to the preserving of Unity and keeping out Schisme the main concernments of the Church and therefore they must appeare also highly guilty of Sacriledge and Schisme that not onely deny obedience to the established Authority of this Office but have endeavoured to subvert the very Function it self §. XIII Episcopall Government is by universall Practise of the Chu First the practise of the whole Church in all Ages is against them Into this Island the Christian faith was received if not in the Apostles times as some think yet in the next age at farthest as all do acknowledge and with that faith the government by Bishops was received and ever since continued neither did the Catholique Church ever know any other Government till the last hundred yeares So the force of the Apostles argument 1 Cor. 11. 16. falls upon the Contentious of this Age and explodes their new way of ordaining Pastors and ruling their Churches without Bishops The Churches of God never had any such Custome yea in some Councils they declared against it upon occasion given by the presumption of some Presbyters that took upon them to ordaine as in the Case of Ischyras and some others ordained by one Coluthus who carried himselfe as a Bishop but was found to be none in Athanas Epist. certainly the lawfull Customes of any Nationall Church are by the Apostles reason binding to