Selected quad for the lemma: spirit_n
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A64350
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An argument for union taken from the true interest of those dissenters in England who profess and call themselves Protestants.
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Tenison, Thomas, 1636-1715.
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1683
(1683)
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Wing T688; ESTC R20927
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28,630
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48
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away by degrees and all Religion be held in scorn and contempt Fourthly If several contrary Parties be established by way of sufferance no progress is likely to be made towards the perfecting of Religion For the suffering of divers Errors is not the way to the reforming of them One Principle only can be true and the blending of such as are contrary with it createth the greatest of ties a mixture of that which is profane with that which is sacred Fifthly Many Dissenters are not likely to erect a Model by which Christianity may be improved amongst us because they lay aside Rules of discretion and rely not on God's assistance in the use of good means but depend wholly upon immediate illumination without the aids of Prudence And some of the more sober amongst them have inclined too much towards this extream In Reformation said one in his Sermon before the Commons do not make reason your Rule nor Line you go by It is the line of all the Papists The second Covenant doth forbid not only Reason but all Divine Reason that is not contain'd by Institution in the Worship of God God's Worship hath no ground in any reason but God's Will Sixthly There are already provided in this Church more probable means for the promoting of pure Religion then those which have been proposed by all or any of the Dissenting Parties It is true each Church is capable of improvement by the change of obsolete Words Phrases and Customs by the addition of Forms upon new Occasions by adjusting discreetly some Circumstantials of External Order But to change the Present Model for any other that has yet been offered to publick consideration is to make a very injudicious bargain There are in it all the necessaries to Faith and Godliness there is preserved Primitive Discipline Decency and Order And under the means of it there are great numbers grown up into such an improvement of Judicious Knowledge and useful prudent serious Piety that it requireth a Laborious Scrutiny to find Parallels to them in any Nation under the Heavens I do not take pleasure in distastful Comparisons Yet I ought not sure to pass by with unthankful negligence that excellent Spirit which God hath raised up among the Writers and Preachers of this Church their labours being so instrumental towards the right information of the Judgment and the amendment of the Lives of unprejudic'd Hearers It must be confessed that there is some trifling on all sides And it will be so whilst Men are Men. But there is now blessed be God as little of it in the Church of England as in any Age. And the very few who do it appear plainly to be what they are Phantasticks and Actors rather then Preachers But amongst the Parties the folly and weakness puts on a more venerable pretence and they give vent to it with studied shews of mighty seriousness and deliver it solemnly as the immediate dictate of God's Holy Spirit And I cannot call to mind one Minister in this Church who would for instance sake have deliberately used these words of Mr. Rutherford in a solemn audience and after his solemn manner God permits Sins and such Sins that there may be room in the Play for pardoning Grace It seemeth also not unfit for me to take notice that the Changes formerly made in Church-matters in England by Dissenters were not so conducive in their nature to the edifying of the Body of Christ as the things illegally removed The Doctrine of God's Secret decrees taught in their Catechisms was a stronger and more improper kind of meat then that with which the Church of England had fed her Children Ordination by a Bishop accompany'd with Presbyters was more certain and satisfactory then that by Presbyters without a Bishop There was not that sobriety in many of the present and unstudied Effusions which appeared in every of those publick Forms which were considered and fixed And it sounded more decently for example sake to pray in the Churches words and say from Fornication Good Lord deliver us then to use those of an eminent Dissenter Lord un-lust us Nor did the long continued Prayers help Men so much against Distraction as those shorter ones with Breaks and Pauses in the Liturgy and the great and continued length of them introduced by consent sitting at Prayer Neither did it tend less to edification to repeat the Creed standing then to leave it quite out of the Directory for publick Worship Neither was it an advantage to Christian Piety to change the gesture of kneeling in the Eucharist when the Sacred Elements were given together with Prayer for that less reverend one of sitting Of sitting especially with the Hatt on as the most uncomely practice of some was the People being taught to cover the Head whilst the Minister was to remain bare amongst them Nor was the civil Pledge of the Ring in Marriage bettered by the invention of some Pastors who as is storied of them took a Ring of some Women-converts upon their admittance into their Church Neither was the Alteration of the Form of giving the Holy Elements an amendment For the Minister was directed to the use of these words Take yee eat yee this is the Body of Chirst which is broken for you This Cup is the New Testament in the blood of Christ which is shed for the Remission of the Sins of many The words denoting Christ's present Crucifixion either actually or in the future certainty of it give countenance to the Romish Sacrifice of the Mass though I verily believe they were not so intended Nor did the forbidding the Observation of Christ's Nativity and other Holy-days add one Hairs bredth to the Piety of the Nation but on the other hand it took away at least from the common People one ready means of fixing in their Memories the most useful History of the Christian Religion It is easy enough even for Men who are Dwarfs in the Politicks in such sort to alter a constitution as to make it more pleasing for a time to themselves during their Passion and the novelty of the Model in their Fancy not yet disturbed by some unforeseen mischief or 〈◊〉 but 't is extream difficult upon the whole matter to make a true and lasting Improvement there being so many parts in the frame to be mutually fitted and such variety of Cases in Humane Affairs I pray from my Heart for the bettering but I dread the tinkering of Government The Conclusion IF then Dissenters are not likely to obtain their Ends of Establishing themselves of rooting out of Popery and promoting pure Religion by overthrowing the Church of England the Inference is natural they ought both in Prudence and Christianity to endeavour after Vnion with it They will it may be say to me can Men be persuaded two contrary ways Can they both Assent and Dissent And whilst they secretly Dissent would you force them into an Hypocritical Compliance I Answer thus
the World that they were not so Popish and Earthly-minded as popular clamour had represented them Also their learned Books and Conferences reduced some and establish'd many and we owe a part of the stability of Men in those times to God's blessing on the Writings of Arch-bishop Land Mr. Chillingworth Dr. Bromhall Dr. Cosins Dr. Hammond and others Last of all It is the Opinion of the Papists themselves that their Cause is promoted by our Dissensions and according to these measures of Judgment they govern their Councils This was the Opinion of the Iesuite Companella in his Discourse touching the Spanish Monarchy written about the Year 1600 and in 54 publish'd at London in our Language Concerning the weakning of the English says that Jesuit there can no better way possibly be found out then by causing Divisions and Dissentions among themselves And as for their Religion it cannot be so easily extinguished and rooted out here unless there were some certain Schools set up in Flanders by means of which there should be scattered abroad the Seeds of Schism c. And whether these kinds of Seeds have not come from hence to us as well as those better ones of the Brabant-Husbandry remaineth not now any longer a question It was the Advice of the Iesuit Contzens To make as much use of the Divisions of Enemies as of the agreement of Friends After this manner it is that they manage themselves they endeavour to widen the Breach in order to the introducing of Popery into a divided Nation They will have hopes as long as we have Divisions They will believe whilst they see the humours are in conflict that the Body will be at last dissolved If they will hope for Resettlement as they declare they do upon such inconsiderable grounds as the Printing of a Monasticon or the Provincial of Lynwood amongst us though in the Quality of History rather then of Title or Law what will they not expect from our un-christian Distempers and from our forbearing of Communion with the establish'd Church as if it were the Synagogue of Satan By this Artifice it is that they gain Proselytes They expose the Protestants as a dis-united People They demand of injudicious Men how they can in Prudence joyn with those who are at variance among themselves Though at this time in the Church of England it self there is much more agreement then in the Church of Rome in which they say there are great numbers of more private Deists and Socinians and some we are certain who publish it to the World that the Primacy is Antichristian in which there are Solemn and Publick Assemblies who declare openly against one another in the great point of the Papal Supremacy and shew by so doing that in their Opinion their common head cannot certainly tell the nature of his Head-ship There remaineth to be considered the second more principal End the advancing Christian Religion in these Kingdoms to greater Purity and Perfection But neither in this is their expectation likely to be answer'd For First The means towards the settling of themselves is the Dissettlement of that which is well fixed And this is the way not to a greater purity in Religion but to the corruption of it For it removeth Charity which is the Spirit of the Christian Religion It letteth loose great numbers who cannot govern themselves it moveth Unbelievers Atheists and Idolaters to pour Contempt upon the Church of Christ and confirmeth them in their evil course It exposeth the Church as a Prey to the Common Enemy Thus the Divisions in Africa gave encouragement to the Arms of the barbarous Nations and those in the Aegyptian Churches made way for the Saracens And the Proposal of the maintenance of Charity and pure Religion by the overthrow of a tolerable Ecclesiastical Constitution is as improbable a Project as that of Flammock who in Henry the 7th's time prosed a Rebellion without a breach of the Peace And it is here to be considered that those who dissent from a National Church do generally make use of such Junctures as are apter to debase then refine Religion They often move for Alterations in the Church when there is a great heat and ferment in the State And in such Seasons the Form of a Church may be pulled in sunder but there is not temper enough and coolness of unbyass'd consideration to set it together to advantage Such times are the Junctures of State Dissenters and amongst them Revolutions generally begin though without the pretence of reforming Religion they are not carried on amongst the People For it will not serve their purpose to say plainly they are against the Government because the Government is against their Interests Now when well meaning Dissenters are in the hands of such worldly Power they will not be able to establish what they think is purest but that which pleaseth their secular Leaders A change in the Church naturally produceth some change in the State and in such changes who can secure the Event for the better The words of Bishop Andrews about the midst of the Reign of K Iames touch this Point and they doubtless are worth our observation When said he they have made the State present naught no Remedy we must have a better for it and so a change needs What Change Why Religion or the Church-Government or somewhat they know not what well stand a while ye shall change your Religion said they of this day the Gun-powder-Traytors and have one for it wherein to your comfort you shall not understand a word not you of the People what you either sing or pray and for variety you shall change a whole Communion for an half Now a blessed exchange were it not What say some others You shall change for a fine new Church-Government a Presbytery would do this better for you than an Hierarchy and perhaps not long after a Government of States then a Monarchy Meddle not with these Changers Now when a State is either disturb'd or dissolv'd men cannot foresee all the ill Consequences of it When the Vessel is stirr'd the Lees come up which lay before undiscerned in the Mass of the Liquor And so it is in Religion it is not fined but rather render'd less pure by motions in the Body Spiritual or Civil Then Politicians use conscientious Instruments no further then they serve a present purpose and for new Purposes they find new Instruments One of the Assembly of Divines discoursed on this manner at a publick Fast. Have not these Trumpets and these poor Pitchers had their share and a good share too in bringing down the Walls of Jericho and the Camp of Midian and have not they like the Story in Ezekiel if I may so express it Prophesy'd you up an Army The Witness of these things is in the whole Kingdom and a Witness of them is in your own Bosomes Yet the Preacher was very sensible at the same time that