evidence of its unlawfulness seeing that therein they should not only wound their own Consciences and hazard their own Salvation but draw upon themselves the guilt of the Peoples sins by establishing iniquity by a Law and incouraging the People to comply with it by their examples and so like Jeroboam make the Israel of God to Sin But if in a deed done by a doubting Person at the command of one that is indued with lawful authority there be a sin it must go on his score that requireth it wrongfully not on his that doth but his duty in obeying nor is the Salvation of an obedient subject hazarded by a peaceable compliance with his Superiors commands in such doubtful and disputable actions Bishop Sanderson resolves a case that will put this out of doubt Sermon on Rom. 14. 23. p. 92. A Prince commandeth his Subjects to serve in his Wars it may be the quarrel is unjust it may be there may appear to the understanding of the Subject great likelihoods of such injustice yet may the subject for all that fight in the quarrel yea he is bound in Conscience so to do nay he is deep in disloyalty and treason if he refuse the service whatsoever pretensions of Conscience he may make for such refusal Mr. Baxter speaks almost as much p. 461. of his Five Disputations Every War that is unlawfully undertaken by the Prince is not unlawful in all his Souldiers Some of them that have not opportunity to know the evil of his undertaking may be bound to obey the case of others I determine not But a greater than he as I have shewn hath determined it and the practice of the Primitive Christians which stoutly fought the Battels of Heathen Emperors have confirmed that determination Now it is worthy of our consideration to think what manner of Souldiers such scrupulous Persons would make in case of a War begun against a just Prince by some of his Subjects that should pretend a Reformation of the Laws and arm themselves to redress abuses in the administration of Justice can we think that they who are apt to disobey upon I know not what scruples of the lawfulness of innocent Rites and Ceremonies injoyned by his authority will be ready to fight against their Brethren that herein agree with them would they not rather side against him as their Predecessors have done I suppose there are very few that are scrupulously factious in the Church but would in such a case be seditious and rebellious in the State I am sure they would find more plausible pretences as That the Prince commands such things as are to their Consciences unlawful and that they durst not ingage with him lest they draw innocent bloud upon their heads they think they are rather bound to help the Lord's People against the Mighty to rebuke even Kings for their sakes and if they see it meet to bind their Kings with Chains and their Nobles with fetters of Iron and to execute upon them the Judgment written This Honour have all his Saints And yet that learned Casuist says that the fears of such scrupulous Persons need not trouble them no not in this grand case lest they should bring upon themselves the guilt of innocent bloud for the bloud that is unrighteously shed in such a quarrel he must answer for that set them on work not he that spilt it Is damnum dat qui jubet dare ejus verò nulla culpa est cui parére necesse est He doth the wrong that commands it to be done not he whose obedience is a necessary duty And truly says the same Casuist it is a great wonder to me that any Man endued with understanding and that is able in any measure to weigh the force of those precepts and reasons which bind inferiors to yield obedience to their Superiors should be otherwise minded in cases of like nature For whatsoever is commanded us by those whom God hath set over us either in Church Common-wealth or Family quod tamen non sit certum displicere Deo as saith St. Bernard which is not evidently contrary to the Law and Will of God ought of us to be received and obeyed no otherwise than as if God himself had commanded it because God himself hath commanded us to obey the higher Powers and to submit our selves to their Ordinances And if these things should not be so either Government or Christianity would in a short time be rooted out as incompetent one with the other for by such Men Christ is really represented as an enemy to Caesar and the event will be to have him crucified again in his members and put to open shame THE PREFACE TO Mr. BAXTER's ARGUMENTS THe same wise and Gracious Providence of Almighty God which over-ruled the Actions of those Armies that had kept us long in confusion and made them instrumental for the setling of peace in the State hath so directed the consultations and publick transactions of such as intruded on the affairs of the Church that if they would practise according to their own principles and acquiesce in their own arguments we might see peace and unity established also in the Church For besides the Arguments of the Non-conformists before 1642. who both by example and publick writings shewed their abhorrence of open Separation I do confidently affirm that if there were a collection made of those reasons which were urged by the Presbyterians to prevent the other Factions from separating from them as well in their Annotations Assemblies publick debates Sermons books of Schism Separation c. there needed no other security to the people of this Nation that they might with good Conscience conform to the publick Worship of God as it is now established I have formerly published Mr. Calvin's arguments to this purpose and now I present the Reader with Mr. Baxter's not only because I thought them most rational and perswasive but because I believe he was not acted by a studium partium any ambitious or private design but intended them as an Irenicum to perswade peace and reconciliation between all sober dissenters And I hope he will pardon me for prosecuting his own design while I do it in his own words published in several Treatises since he first set forth his Saints everlasting Rest in the Epistle to which he tells us he should fear of being a firebrand in Hell if he should be a firebrand in the Church I was much moved to see what odium he contracted from some of his Brethren of whom he deserved better things for endeavouring to heal our divisions yet was he not ashamed to write himself in the title page of his second admonition to Bagshaw a long-maligned and resisted endeavourer of the Churches unity and peace and in pag. 11. of that book he thus declares his Christian temper and resolution If injuries or interest would excuse any sin I think there are few Ministers in England who have more inducement to the Angry separating way than
bondage that they may make merchandise of them which have so perplexed them Can that be Conscience that causeth men to strain at a Gnat and swallow Camels to start at a shadow and throw themselves over Precipices so to abhor a Ceremony as to commit Sacriledge and rob the Church of Christ of his last and best Legacy that of Peace Can Conscience perswade a man who confesseth his own ignorance by his doubting to judge of the things in controversie to conclude that his Superiors are in an error and that they who disobey and oppose them are in the right or can we think that they did cast themselves out of their own Cures on a principle of Conscience who against all good Conscience intruded upon other mens and still invade their rights Is it Conscience that teacheth them to interpret the actions and constitutions of their Superiors in the worse sense and by their corrupt glosses to make faults where they can find none Is it conscience that causeth men who are under Oaths and obligations of obedience and peace to withdraw causelesly into factious and seditious assemblies to the disturbance of the Church and State where they might lead quiet and peaceable lives in all godliness and honesty Is it conscience that teacheth men to scruple at Ceremonies and to omit the weighty matters of the Law Or can we think that they do really believe in their Consciences that to live in Conformity to the Church of England is a sin who do educate their children the care of whose Souls next to that of their own is incumbent on them in such professions as will necessarily engage them to be Conformists The Ancient Nonconformists thought themselves bound in Conscience to use their utmost endeavours to prevent separation from the Church of England and to ingage their people to frequent the publick Worship And can it be a point of Conscience in the present Nonconformists so industriously to promote Separation and as much as in them lyeth to bring the publick Worship into contempt Or can they pretend conscience for despising the prayers of the Church who at the same time reject our Lords prayer also Is it conscience that makes private and illiterate men to think themselves wiser and better than their Rulers and spiritual Guides whom God hath set over them Is it conscience that doth dispense with the same men to conform and communicate with the Church when they are required to do so under some present and severe penalty as on the late Test and to shun it at other times Lastly who can believe that they err through weakness or doubtfulness of Conscience who refuse to make use of those obvious and probable means for their satisfaction which God hath appointed for them That is in such doubtful cases which their own son cannot determine to consult with those to whom God hath committed the conduct of their Souls For what is Conscience but a mans judgment concerning things and actions according to Gods Word and Right Reason inlightned and directed thereby For seeing the Word of God hath not particularly determined of all things and actions we ought by our Reason comparing one place of Scripture with another and drawing conclusions from them to be guided and acted in such things as are not determined in Scripture and if our own Reason be too short-sighted and dull to apprehend the nature of the things doubted of we ought to use such Instruments and helps as God hath provided who hath said by his Prophet that the Priests lips should preserve knowledge and the people should seek the Law at his mouth for he is the messenger of the Lord of hosts Mal. 2. 7. where the peoples duty is plainly asserted And by his Apostle that we should know them that are over us in the Lord 1 Thess 5. 12. And Heb. 13. 17. Obey them that have the rule over you and submit your selves for they watch for your Souls as they that must give account c. But as Mr. Baxter complains p. 570. of his Saints Rest Few of the Godly themselves do understand the Authority that their Teachers have over them from Christ they know how to value the Ministers Gifts but not how they are bound to learn of him and obey him because of his office People are bound to obey and learn of their Teachers as Scholars of their Masters And if the people were as willing to do their own duties and as apt to learn of their Ministers as they are forward to teach them or blame them for not doing theirs they might soon ease their Consciences of much guilt as well as of many doubts and scruples whereby for want of an humble and teachable spirit they so much trouble themselves and others And it is but reasonable that the established Clergy of the Church of England should expect as great a submission from their people as the Worcester Ministers who required their people to acknowledge in these words I ... do consent to be a Member of the particular Church of Christ at .... whereof .... is Teacher and Overseer and to submit to his teaching and ministerial guidance and oversight according to God's Word Those Men therefore whose Consciences are truly tender ought in doubtful cases to apply themselves to the means which God hath instituted and will therefore most probably bless for their information as first their own Pastor or if he be thought defective some neighbour Minister of whom the doubting Person hath a good opinion for his parts and piety if no such can remove his doubts he seems to me to be a Person capable to read the Works of Learned men that have written of the things in controversie and he may take in the help of Foreign Divines and perhaps inquire into the practice of the Church in the most pure and primitive Ages And if he find that they do all agree as Mr. Hooker and Mr. Baxter say That the certain commands of the Church we live in are to be obeyed in all things not certainly unlawful I cannot think that such as will still pretend doubts and espouse Parties and disobey their Governors and promote Schism and Divisions do erre out of weakness of Conscience but out of pride and stubbornness through great prejudices or for some little interests and concerns of their own which they value more than the Peace of the Church Now that Man doth judge extremely uncharitably of his Rulers whose Consciences are as tender and their Judgments better informed than his own and who being at liberty to choose and propose what may most conduce as well to their own as the Peoples salvation shall upon mature deliberation in solemn Assemblies appoint such a Discipline and Rites as they think most agreeable to the Word of God and the practice of the purest Churches in all Ages that Man I say must judge most uncharitably of them who should think that they impose on him any thing that is unlawful without a very clear
perswaded Answ Yet for all this we may not separate except we be constrained to bear a part in them our selves The Priests under Eli had so ill demeaned themselves about the daily Sacrifice that they made it to stink yet the People refused not to come to the Tabernacle nor to bring their Sacrifices to the Priests for in Schismes which concern fact nothing can be a just cause of refusal of Communion but only the requiring of the execution of some unlawful or suspected Act. Q. What may we do when some Persons in a Church teach erroneous Doctrines suppose of Arius and Nestorius concerning the Trinity or the Person of our Saviour Answ What to do in this case is not a point of any great depth of understanding to discover so be it distemper and partiality do not intervene I do not see that Opinionum varietas Opinantium unitas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that Men of different Opinions in Christian Religion may not hold communion in Sacris in the publick Worship This Argument holds à fortiori if I may keep communion with such as teach false Doctrines much more with such as practise only suspected Ceremonies p. 226. Q. What is your Opinion of Conventicles Answ It evidently appears that all Meetings upon unnecessary occasions of Separation are to be so stiled so that in this sense a Conventicle is nothing else but a Congregation of Schismaticks Q. Is not this name sometime fixed upon good and honest Meetings p. 227. Answ It is and that perchance not without good reason For first it hath been at all times confessed necessary that God should have not only inward and private devotion when Men either in their Hearts or Closets or within their private Walls pray praise confess and acknowledge but that all these things should be done in publick by troops and shoals of Men from whence proceeded publick Temples Altars Forms of Service appointed Times and the like which are required for open Assemblies Q. What is the reason of the severe Censures and Laws against private Meetings Answ When it was espied that ill affected persons abused private Meetings whether religious or civil to evil ends religiousness to gross impiety and the Meetings of Christians under Pagan Princes when for fear they durst not come together in open view were charged with soul imputations as by the report of Christians themselves it plainly appears as also civil Meetings under pretence of Friendship and neighbourly visits sheltered treasonable attempts against Princes and Common-weals Hence both Church and State joyned and joyntly gave order for forms times places of publick Concourse whether for civil or religious ends and all other Meetings whatsoever besides those of which both time and place were limited they censured for routs and riots and unlawful Assemblies in the State and in the Church for Conventicles Q. Is it not lawful then for Prayer hearing conference and other religious Offices for People to Assemble otherwise than by publick Order is allowed Answ No for why should Men desire to do that suspiciously in private which warrantably may be performed in publick p. 230. Q. I pray you Sir What general Rules are fit to be observed for the discovering and avoiding of Schisme Answ Take heed of entertaining scruples of Conscience about things of little moment for when scruples of Conscience began to be made or pretended then Schismes began to break in p. 217. Q. What other Rule is necessary to be observed Answ That you do not endeavour to advance one Bishop against another much more a Presbyter against the Bishop which in St. Cyprian's language is Erigere Altare contra Altare to set up Altar against Altar to which he imputeth the Original of all Church disorders and if you read him you would think he thought no other Church-tumult to be a Schisme but this For the general practice of the Church was never to admit more than one Bishop at once in one See but it fell out among the Ancients sometime by occasion of difference in Opinion sometimes because of difference among those who were interessed in the choice of Bishops that two Bishops and sometime more were set up and all Parties striving to maintain their own Bishop made themselves several Congregations and Churches each refusing to participate with others And seeing it is a thing very convenient for the peace of the Church to have but one Bishop in a See at once Their punishment sleeps not who unnecessarily or wantonly go about to infringe it HAving by a brief Analysis of the Treatise of Schism extracted the genuine sense of the Author who as the Transproser says p. 175. was one of the Church of England and as such I have endeavoured to represent him it is obvious to every one that shall read that Tract that instead of Answering Mr. Hooker's or Mr. Parker's Tracts of Ecclesiastical Polity it hath fully refuted it self and all other cavils of the Schismaticks who by these two assertions of his will for ever lye under a just condemnation The One is p. 209. What if those to whose care the Execution of the publick service is committed do something either unseemly or suspicious or peradventure unlawful what if the Garments they wear be censured as nay indeed be Superstitious what if the gesture of Adoration be used at the Altar what if the Homilist or Preacher deliver any doctrine of the truth of which we be not well perswaded yet for all this we may not separate except we be constrained personally to bear a part in them our selves Then may not any of the Laity who are not required to bear a part in such things separate from our Congregations and by consequence neither may their Leaders draw them into a separation The second Assertion is p. 229. It is not lawful no not for prayer for hearing for conference for any other religious office whatsoever for people to assemble otherwise than by publick order is allowed This conclusion our Author infers from substantial premises I confess I was so tender of the reputation and memory of Mr. Hales who as the Transproser says was not only one of the Church of England but most remarkable for his sufferings in the late times and for his Christian patience under them which befel him as Mr. Parker observes p. 148. when he had declared himself of another Opinion and obtained leave of Arch-bishop Laud who converted him to call himself his Grace's Chaplain that naming him in his publick prayers the greater notice might be taken of the Alteration which doubtless was the cause why so eminent a person was by the iniquity of those times reduced to those necessities under which the Transposer observes he lived p. 176. that I resolved at first not to make any reflection on such passages as discovered the Author to be guilty of so many Passions infirmities and contradictions I shall not deal therefore with Mr.
is in page 218 c. The third thing I noted for matter of Schism was Ambition I mean Episcopal ambition shewing it self in two heads one concerning Plurality of Bishops in the same See another the Superiority of Bishops in divers Sees Aristotle tells us that necessity causeth but small faults but Avarice and Ambition were the mothers of great crimes He instanceth in the Sees of Alexandria Constantinople Antioch and Rome I am glad our Author found no instances of Episcopal ambition nearer home if there had been any in all probability he would have told us of them If he had been a friend to the Episcopal Order he would rather have done as Constantine said he was ready to do with his Bishops make his royal robes a covering for their infirmities than like a Cham discover the nakedness of those Fathers The best of Bishops are but men and so are subject to the like passions and infirmities as other men I have already instanced in the Apostles and other disciples of Christ and certainly it is not christianly done so to aggravate the faults of particular persons as to reflect upon the whole office Besides our Author might have mentioned as many and as dangerous Schisms made by covetous and ambitious Presbyters as by the Bishops Novatus and Novatian Aerius and Arrius Donatus and his fellow Presbyters who assumed the Episcopal power to themselves and shed more bloud and committed more outrages than were done under any instance of Episcopal ambition I will not insist on any foreign comparisons our late Schism at home is so fresh in our memories and the wounds made by it are yet so open that there needs no other Rhetorick than our own experience to teach us that the little finger of the Presbyterians was heavier than the Episcopal loins Let any person sum up together the mischiefs occasioned by the avarice and ambition of Bishops for 500 years together in this Nation of ours and I dare engage to demonstrate that for wickedness in contriving for malice and cruelty in executing for pride and arrogance in usurping for obstinacy and implacableness in continuing and endeavouring still to perpetuate our unparalleled confusions though many Bishops have done wickedly yet our Presbyterians have exceeded them all For let me be informed whether for a Juncto of Presbyters who had often sworn obedience to their lawful Ordinaries as well as allegiance to their Prince to cast off all those sacred obligations and dethroning one incomparable Prince to advance many Tyrants and by covenanting against one Bishop in a Diocess erect 100 or 200 in the same See and expose all to contempt and misery that would not partake with them in their sins whose tender mercies Mr. Hales himself found to be cruel being deprived of that plentiful estate which he enjoyed under the Episcopal Government and reduced to that extremity that he was forced to sell his books for the supply of his necessities let me be informed I pray whether this be not more than any Bishop ever did or could be guilty of Such indignities perjuries usurpations and cruelties against an Equal as these men have acted against their just lawful and excellent Governors both in Church and State I believe have not been acted since Judas betrayed his Master P. 225. Our Author infers from the Scriptures before mentioned That those sayings cut off most certainly all claim to superiority by title of Christianity except men can think that these things were spoken only to poor and private men Nature and Religion agree in this that neither of them hath a hand in this heraldry of Secundum Sub Supra All this comes from composition and agreement of men amongst themselves The first Scripture referred to by our Author is I suppose Gal. 3. 28. There is neither Jew nor Greek bond nor free male nor female for ye are all one in Christ Jesus Here is not a word of high nor low in this nor any other Scripture that I can find in our authors sense for the Apostle only shews that as to our acceptance by God in Christ there is no respect of persons but as he had said verse 26. ye are all the children of God by faith in Christ Jesus No difference from country relation sex or condition but as the King's Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are all Christs i. e. of his mystical body utcunque alia sunt diversa as Calvin observes the relation of King and subject Parent and child Husband and wife Master and servant notwithstanding Not that these relations are destroyed for then Christian Religion would be of all factions the most intolerable Estius on this place intimates that lest the Galatians should think they got advantages by being in Christ he tells them the Jew if he believed was as good as the Gentile the bond as the free which is therefore first named And if this sense could be applied to this Scripture which our Author gives then might the Quakers use it to defend all their rudeness because there is neither high nor low and the Family of love for all their carnality because there is neither male nor female in Christ Jesus The second Scripture is Rom. 12. 10. In giving honour let every one prefer another before himself which place is so far from licensing any Christians to deny honour to those Superiors to whom it is due and strictly injoyned in the next chapter that it obligeth them to give it to equals and inferiors as S. Bernard says The first degree of Christian humility is Inferiorem se exhibere Aequali secundus Aequalem se exhibere Inferiori tertius Inferiorem se exhibere Inferiori in all which the giving honour to our Superiors is not mentioned being a duty that nature it self doth teach The Assembly gives a right sense of this Scripture Christian humility teacheth us not only not to prefer our selves above our equals nor to equal our selves to our betters but in some cases to equal our selves to our Inferiors So that we need not think these things were spoken to poor private men but were to be the common duties of all Christians without prejudice to their particular relations all which Christianity provides for S. Paul instructs Timothy as the Servant of the Lord to be gentle to all men apt to teach patient in meekness instructing those that opposed themselves But withal he incourageth him to teach and to command to rebuke and reprove to see that no man did despise him and leaves to him the government and care of the Church of God at Ephesus Where there is true Christianity there will be as much humility and meekness in the hearts and lives of Kings and Princes Bishops and Priests as of the meanest Peasant And therefore the Monks of Bangor were not advised amiss That they should know whether Austin that was sent by Gregory the Great to be an Arch-Bishop was a servant of God or no if he did meekly salute them and
the Iconoclastae or adversaries to the worshipping of Images we may with more truth account them who were Iconolatrae worshippers of Images Hereticks if not Idolaters By the way let me observe that if it be my duty to withhold communion from such as set up a false way of worshipping God as this Council did it is my duty also to withdraw from the Communion of such as profess false opinions of the true God as the Arrians c. did to whose assemblies the Author sees no reason but we may joyn our selves p. 215. Though this be contrary to his own rule p. 218. It is alike unlawful to make profession of known or suspected falshoods as to put in practice unlawful or suspected Actions I hope the Reader will not think his patience injured if on this occasion I give him a brief account how Images were first brought into the Church of God and what reception they found in the Primitive times of both which I shall speak briefly They were first brought in by lewd hereticks and simple Christians newly converted from Paganism the customs whereof they had not fully unlearned Bishop Usher in his Answer to Maloon p. 508. gives this particular that the Gnostick hereticks had some Images painted in colours others framed of gold silver and other matter which they said were the representations of Christ made while he was in the power of Pontius Pilate The Collyridians who at certain times offered Cakes to the Virgin Mary did also cause Images of her to be made Carpocrates and Marcellina his companion brought the Images of Jesus and Paul to Rome in the time of Anicetus and worshipped them But the more plentiful seeds of this Idolatrous worship were sown by the heathen converts as Epiphanius observes We have seen the pictures of Peter and Paul and of Christ himself saith he for that of old they have been wont by a heathenish custom thus to honour them whom they counted their benefactors or Saviours And the Arrians and Donatists having for a long time rent the Church of God and pulled down the Fences both of Church and State they made way for vast numbers of Infidels to enter among whom the Christians being mixed and living in subjection to them in divers places they learned this custom also of making and honouring the Images of those whom they accounted their Patrons and benefactors Men of heretical perswasions were the first that were tainted worshipping the Graves and Pictures of their Leaders then these painted toyes insnared the vulgar and at Rome under Gregory the Second the worship of them is first practised and defended but at the same time opposed by Leo Isauricus and his successors And in a Council at Constantinople 338 Bishops condemned it Anno 754. the primitive Fathers having before that time constantly disputed against the very making and painting of Images as well as worshipping them whose testimonies against Images it will be in vain to heap up here I think it enough to observe that since Bishop Jewel challenged the Church of Rome to shew but one authority out of the Ancients for setting up of Images in the Churches and worshipping them during the first 600 years there hath not yet been any tolerable reply made But in the year 787. Hadrian being Bishop of Rome and Tharasius of Constantinople like Herod and Pilate were reconciled in this mischievous design and having the opportunity of a female Governess for Dux foemina facti they prevailed with Irene the Mother of Constantine to assemble a Council at Nice which the Papists call the seventh Oecumenical Council but by the Ancients was condemned as a Pseudo-synod This Irene was a Pagan the daughter of a Tartarian King and an Imperious tyrannical woman who in despite to the Council of Constantinople that had decreed against Images summoned this Synod which she so far defended that she caused the eyes of her own son Constantine to be pulled out because he would not consent to the Idolatrous having of Images as Bp. Jewel observes in the Article of Images where you may see more of the ignorance and impiety of this Synod This was the woman that called this meeting of the Bishops and you may guess under what fears they were of the cruelty of that woman who was so unnatural to her Son He that will be satisfied more fully concerning the Ignorance of this Synod may read it in their Acts mentioned by Binius or Surius or in Bishop Jewel concerning the Worshipping of Images ubi suprá Mittens Irene convocavit omnes Episcopos saith Baronius ad annum 787. so that the Pope had not then the power of calling Councils by the Cardinals own confession There was great intercourse of Letters between Hadrian and Tharasius before this Council was assembled which was done at last by Tharasius perswading of Irene and then there met 350 Bishops who agreed in this base decree for the adoration of Images as Bishop Usher calls it In this Synod the question for admission of lapsed Bishops and Presbyters was first proposed and although the Bishops that were readmitted were tainted with Arrianism as appears by the Synods demand that they should in the first place make an acknowledgment of the blessed Trinity yet Baronius slightly passeth over that and makes mention only of their submission to that point which as well the Cardinal as that Synod chiefly designed to advance i.e. the worshipping of images Basilius of Ancyra Theodorus of Myrene and Theodosius Bishop of Amorium are first called and these three post confessionem Sanctissimae Trinitatis of which the Cardinal says nothing more make a large profession of their sorrow for having adhered so long to the Iconoclastae or oppugners of Image-worship and present a confession of the Orthodox Faith as he calls it in opposition to those errors and hereticks to which they had adhered Now what that Orthodox faith was appears by the Confessions mentioned by Baronius wherein they did Anathematize them that broke down the images as Calumniators of Christians and such as did assume the sentences that are in the Scriptures against Idols and apply them to the venerable Images with much more to the like purpose But concerning their reception into the Church the question is greatly agitated and the books being produced by which it did appear that Athanasius Cyril and other ancient Pillars of the Church had received notorious hereticks into the Church a Bishop of the Province of Sicilia objects that the Canons of the Fathers which had been produced were enacted against the Novatians Encratists and Arrians hujus autem haeresis magistros quo loco habebimus but in what rank saith he shall we place the Masters of this heresie To which it was replyed by a Deacon of the same Province that it should be considered Minórne est quae nunc novata est haeresis an major illis quae hactenus fuere whether this new-sprung heresie were greater or less than those that were before it This is
And he had before p. 196. determined them to be schismaticks 1. That do chuse a Bishop in opposition to the former and 2. That do erect a new Church and Oratory for the dividing party to meet in publickly Now our Author p. 200. moves the question Who shall judge what is a necessary occasion of separation which question he says hath been often made but never truly Answered not because it is a point of great depth or difficulty truly to assoil it but because the true solution carryeth fire in the tail of it for it bringeth with it a piece of Doctrine which is seldom pleasing to Superiors To you for the present this shall suffice if so be you be Animo defaecato if you have cleared your self from froth and grounds if neither sloth nor fears nor ambition nor any tempting spirits of that nature abuse you for these and such as these are the true impediments why both that and other questions of the like danger are not truly Answered if all this be and yet you see not how to frame your resolution and settle your self for that doubt I will say no more of you than was said of Papias S. Johns own Scholar you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your abilities are not so good as I presumed This question is so easie to be resolved that as our Author thinks every person may settle himself and resolve what to do in it if he be Animo defaecato and have cleared himself from froth and grounds if neither sloth nor fears nor Ambition nor any tempting spirits of that nature abuse him One or more of these impediments it is probable prevailed with our Author not to determine the question so plainly as he ought and most likely that of fear because he saith it would be displeasing to Superiors and would carry fire in the tail of it And doubtless his fears were just it could not do otherwise than provoke his Superiors in a high degree if he had peremptorily delivered what he intimates in diverse parts of the Treatise to be his Opinion and when I shall collect them you will see they carry wild fire and powder-plots in their tails enough to blow up all Government The Question is who should judge what is a necessary Occasion of Separation Which question he intends not to leave to the judgment of Governors whom he supposeth to give the Occasion and to whom the resolution would not be pleasing but to those that take the occasion and indeed he leaves it to private persons to judge of the Laws of their Superiors who if they cannot find will easily seign some occasion to excuse their separation And our Author hath fitted it to their hands for he informs them p. 194. That when either false or uncertain conclusions are obtruded for truth and acts either unlawful or ministring just scruple are required of us to be performed in these cases consent were conspiracy and open contestation is not faction or schism but due Christian Animosity And p. 201. He makes it a just occasion of separation when something is required to be done by us which either we know or strongly suspect which in our Authors phrase is the same with just scruple to be unlawful And again p. 218. Wheresoever false or suspected Opinions are made a piece of the Church Liturgy he that separates is not the schismatick So that now there needs no Oedipus to unriddle the mystery For 1. if our Governors shall at any time obtrude uncertain conclusions for truth how certain soever they be to our Governors if they appear not so to us Or 2. if they require something to be done by us which we may justly scruple or strongly suspect Or 3. if they shall make suspected Opinions a piece of Church Liturgy this is indeed sufficient not only to justifie a separation but to entitle the Separatists to due Christian Animosity And our Author needed not the spirit of Prophecy to foretel that this would be displeasing to Governors and carry fire in its tail for it strikes directly at the foundation of all Government both in Church and State For in both Governments when such things are by solemn Edicts commanded or forbidden as are apparently good or evil we are to obey for Gods sake but where things neither good nor evil by any natural or positive law of God are injoyned by our superiours it is undoubtedly our duty to submit to them A scrupling Conscience or the dissent of private judgments to the deliberate determinations of Superiors in these cases can be no supersedeas to the obedience that is due from subjects as hath been already proved from the Nonconformists own confessions and will yet more clearly appear To which end I shall premise out of Dr. Owens concessions p. 408. of his survey of Ecclesiastical Polity Those pretended errors in our case saith he are not in matters of faith nor for the most part in or about the Worship of God or that which is acknowledged so to be but in or about those things which some think it convenient to add unto it or conjoyn with it And what peace what quietness is like to be in the world when the sword of vengeance must be drawn about these things To which I only reply Let them that draw the sword in such quarrels perish with the sword God hath put a sword into the Magistrates hand to be a terror to evil works and if unpeaceable men will not be subject neither for fear of wrath nor for Conscience sake but will raise tumults and seditious Factions against their lawful Rulers upon scruples and punctilio's they are the Aggressors and unless the Magistrate will suffer the sword which God hath put into his hands to be wrested from him he ought to be an Avenger to execute wrath upon evil doers their scruples concerning the lawfulness of such external acts of Worship notwithstanding 2. I premise that such men as are sound as to the foundation of faith and careful thereupon to build a holy life and keep a Conscience void of offence towards God and man though in such things as Dr. Owen hath mentioned they should not be able through their weakness of judgment after serious endeavours to get resolution of their scruples if they do yield obedience to them that God hath set over them though they should be mistaken yet their errors would not prejudice their Salvation And on this ground many of the Reformed Divines hope well of multitudes under the Roman tyranny and I doubt not but the Nonconformists have so much Charity as to have as good hopes of such honest Christians as die in the Communion of our Church 3. If it should happen that some good and honest men who are both sound in the faith and unblamable in life do after serious inquiry remain scrupulous still it is their duty to take the safest way and that is the way of obedience to their Lawful Governors which being a moral duty and
proclaimed Victors and the scrupling house shut up and the Comedy ended But nondum finitus Orestes I wish the Tragedies occasioned by these scruples were ended also But Quousque tandem How long will these Scrupulists halt between God and Baal between the reasonable service of God in his Publick Worship and the unreasonable suggestions of those imperious masters that Lord it over their Consciences They that inject these Scruples to the minds of younger and weaker persons are for the most part men of age and competent understanding and in so long a time as they have been in travel with them and knowing that as well their own temporal and eternal happiness as the establishment of the Church and State depends on the resolution of them it may rationally be expected that after their mutual conference with one another in divers Assemblies to that end and their solemn seeking of God they should have been able to discover where the sinfulness of these things which they scruple at doth lye or that not being yet done nor I think possible for wiser Men than themselves to do they should deliver the Nation and themselves from those throws and pangs which such false conceptions have occasioned And when the Inventors of State fears and jealousies have been ashamed and confounded upon the discovery and punishment of their villanous designs it is strange that Men of such tender Consciences as our Church-reformers pretend to be should feel no regret for all those real mischiefs and confusions which their fond suspicions and scruples have occasioned Others may call this morose humour conscience and constancy but in truth it is nothing else but a stubborn contumacy and a proud contempt of Superiors For a grand principle on which Government doth subsist is That Inferiors do submit their own judgments to the Decrees of their Superiors in order to publick peace which the Apostle plainly requires Submit your selves to every Ordinance of Man for the Lords sake so that nothing can excuse our disobedience to Governors but their requiring something contrary to the Command of God When therefore they injoyn some things that are not unlawful in themselves and by reason of some scruples we refuse to obey them our very scrupling manifests that we know not but they may be agreeable to God's will and therefore our not obeying is a violation of the Law of God as well as of our Superiors The greater authority always makes void the less A Master cannot oblige his Servant against the command of his Prince nor a Prince against the command of God nor can our private Consciences in any thing for which we have not a command from God oblige us against the Decrees of our Prince And when in all other things we submit our selves to the determinations of others that are wiser than our selves as in matter of health to the prescripts of Physicians in matters of right to counsel of Lawyers I see not any reason why we should not in the externals of Religion submit our selves to them that have the rule over us as God hath commanded unless we will give this as a Reason that we think our selves wiser and better than they and that every Man should be left to his own liberty which is as much as in us lyeth to make void the Ordinance of God Besides the nature of those things that come in competition ought to be considered The Magistrate injoyns such things for decency and uniformity in the Worship of God as after mature deliberation consulting the Word of God and the precedents of the most pure and primitive times he hath found to be most for edification and the things which he injoyneth others he practiseth himself which he would not do if he had not found them to be the best Now if he be mistaken it is but in an indifferent or disputable thing the observance of which by himself or his Subjects provided they be Men that follow peace and holiness will not prejudice their Salvation Now on the Subjects side there lies at stake the great duty of Obedience to Governors of reverence and decency in the publick Worship of God of Charity and Unity with their Brethren wherein if they be peccant they withhold from Caesar the things which are Caesars and from God the things that are God's and from their Brethren the duties which they owe to all Men with whom as far as it is possible and as much as in them lyeth they ought to live peaceably And can a little mistake or irregularity in external Worship if such should happen be thought so great an evil that for avoiding of it we should throw our selves over the precipices of disobedience to Rulers a contempt of God's solemn Worship and living in debate contention and perpetual vexation of our Brethren Those things that are immutably and essentially good or evil ought more to be heeded than those which are such uncertainly and by accident or circumstance only and no good Man to avoid a doubtful scruple will run himself into a certain sin In such things therefore as I have now discoursed of it is certainly more safe to erre with our Rulers than to be in the right against them And thus I have discarded that Maxime of our Authors which he saith not only in Reason but in Religion too admits of no release Page 228. our Author saith While Men were truly pious all Meetings of Men for mutual help of Piety and Devotion wheresoever and by whomsoever celebrated were permitted without exception It is great pity but it had been so yet that it was so will not appear For I suppose our Author doth not mean by Men truly pious those that were Governors for the more pious they were the more care they alway had of the publick Worship and such as would not joyn in it gave occasion to have their piety questioned For why saith our Author should Men desire to do that suspiciously in private which warrantably may be performed in publick p. 230. He must therefore be understood of pious Christians that met for the Worship of God in times of Corruptions and Persecutions as he expresseth it Now that such Meetings wheresoever and by whomsoever celebrated were permitted without exception whoever shall but run over the Ecclesiastical History will find exceptions enough against it Were not Christ and his Apostles and such Converts as met with them truly pious and yet their Meetings were in great fear of being disturbed and they were persecuted as no Friends to Caesar but such as turned the World upside down And did not our Saviour foretel his Disciples how they should be hated and persecuted for his sake Never were there more pious and peaceable Christians than under the Emperors of Rome that preceded Constantine yet they did generally by them as Pilate by the Galileans whose bloud he mingled with their Sacrifices and haled all such to torments as would not deny Christ and burn their Bibles and offer
Incense to the Pagan Gods Trajan was one of the mildest of those Emperors and Pliny the Younger being required to certifie the practices and behaviour of the Christians in his days acquainted the Emperor that they did meet together in the Night and sung Hymns to Christ as to their God which was their only crime for as to other things They bound themselves by an Oath not to run into any wickedness not to commit Thefts Murders or Adulteries not to break their promises or withhold any thing committed to their trust l. 10. Epist 97. And yet besides those famous Bishops Ignatius Clemens Anicetus many Thousands of pious Christians were martyred the Heathen were so far from permitting their Meetings howsoever and by whomsoever celebrated that they hunted out private Christians and upon their confessions that they were so they were instantly condemned If a Legion of Witnesses will suffice I shall produce that of the Noble Thebean Legion consisting of 6666. Souldiers who when Maximinus was Emperor and prepared to fight his Enemies though they had often given testimony both of their valour and fidelity to his Predecessors and had by the accustomed Oaths sworn the same to him which Oaths Vegetius de Re militari l. 2. sets down in these words Jurant per Deum Christum Sanctum Spiritum per majestatem Imperatoris quae secundùm Deum generi humano diligenda est colenda omnia se strenuè facturos quae praeceperit Imperator nunquam deserturos militiam nec mortem recusaturos pro Romana Republicâ were yet required to lustrate or expiate themselves by offering sacrifice to the Heathen Gods which they refusing to do jointly professing themselves to be Christians he decimates the whole Legion and slays every Tenth Man with the Sword and afterward requires the same impiety from the rest but their chief Commanders who deserve serve to be mentioned in all Histories Mauritius Tribune of the Legion Exuperius their Standard-bearer and Candidus one of the Senatorian Order exhorting them to constancy in the Christian Faith being required to bring their Legion to the Emperor at Octodurus and there perform those Pagan rites answered That they were ready in all things to obey the Emperors commands in fighting against his Enemies only being Christians they could by no means Sacrifice to his Gods Whereupon they suffered another Decimation at which the remainder of the Legion were so far from being daunted that they all professed themselves of the same resolution and should rejoyce to obtain the same honour of Martyrdom Whereupon the Emperor Ordered his Army to fall on them and cut them in pieces which was accordingly done not one of them seeking an escape Baronius ad Annum 297. Nor were these Massacres only committed in the times of the ten persecutions but afterward when some Christian Emperors infected with Arrianism had the power they made havock of the peaceable and Orthodox Christians and denyed them the priviledge of publick or private meetings And our Author himself observes p. 228. That Christian meetings under Pagan Princes when for fear they durst not come together in open view were charged with foul imputations as by the report of Christians themselves plainly appears And again p. 227. That time had taken leave to fix this name of Conventicles upon good and honest meetings and that perchance not altogether without good reason Which reason he expresseth p. 228. it was espied that ill affected persons abused private meetings for Religion to gross impiety and therefore both Church and State jointly gave order for Forms times and places of publick Concourse and all other meetings besides those of which both time and place were limited they censured for routs and riots and unlawful assemblies in the State and in the Church for Conventicles Upon which our Author concludes p. 229. It is not lawful no not for prayer hearing c. for people to Assemble otherwise than by publick order is allowed But notwithstanding this concession our Author having distinguisâ—ed between times of corruption and incorruption he says p. 230. That in times of manifest corruptions and persecutions wherein Religious assembling is dangerous private meetings however besides publick Order are not only lawful but they are of necessity and duty And this he supposeth a competent Plea as well for the Papists in our days as for the Protestants in Queen Maries dayes For else saith he how shall we excuse the meetings of Christians for publick service in time of danger and persecutions and of our selves in Queen Maries days and how will those of the Roman Church amongst us put off the imputation of Conventicling who are known amongst us privately to assemble for Religious exercise against all established order both in Church and State Now I willingly grant that in times of manifest corruptions and persecutions such as the Roman and Marian were private meetings are lawful and necessary duties because if men do forbid what God hath commanded it is better to obey God than man But this rule will not hold with that Latitude which our Author annexeth to it that such meetings are lawful however besides publick order and p. 231. however practised For suppose that Dioclesian or Queen Mary had published their Edicts that on such days such a number of Christians or Protestants should meet and worship God in publick places allowed them for that purpose or as by the late Act of Parliament any Family not admitting above five for Religious exercises were tolerated it had been their duty to acquiesce in such an Indulgence and not by meeting in greater numbers and in places and times prohibited to provoke their Governors For certainly God hath committed to the Soveraign authority a power of regulating the External exercise of Divine Worship nor can the irregularity of good men make void that Ordinance of God And therefore our Author concludes amiss when he sayes That all pious Assemblies in times of persecution and corruption however practised are indeed or rather alone the lawful congregations and publick Assemblies though according to form of Law are indeed nothing else but Riots and Conventicles if they be stained with corruption and superstition A Doctrine that is very pleasing both to the Papists and other Sectaries who being perswaded that we are corrupted and they are persecuted may be incouraged once again to set up the good old Cause that is the overthrow of Monarchy and Episcopacy in this Nation and the setting up of Popery and Anarchy in their rooms Mr. Hales tells us in his Sermon on Luke 18. 1. p. 134. of his Golden Remains that Tully observed that Antony the Orator being to defend a person who was accused of Faction and Sedition bent his wits to maintain that Sedition was good and not to be objected as a fault our Author hath strained his wits to do the like by Schism and so far to excuse separation as ordinarily to lay the blame thereof upon Superiors and to make them the
hunger justified the Disciples of Christ for plucking and rubbing the ears of Corn on the Sabbath dayes And hunger justified David and those that were with him for entring into the house of God and eating the shew-bread which was not lawful for him to eat nor for them which were with him but only for the Priests And the Priests in the Temple were blameless for prophaning the Sabbath day Now if things before accidentally evil may by this much Necessity become lawful and a duty then may the commands of Magistrates or Pastors and the Unity of the Church and the avoiding of contention and offence and other evils be also sufficient to warrant us in obeying even in inconvenient Circumstantials of the worship of God that otherwise could not be justified § 18. Reas 12. Lastly consider how much God hath expressed himself in his word to be pleased in the Obedience of believers Not only in their Obedience to Christ immediately but also to him in his officers 1 Sam. 15. 22. Behold to obey is better than Sacrifice c. Col. 3. 20 22. Children obey your Parents in all things that is all lawful things for this is well-pleasing to the Lord Servants Obey in all things your Masters according to the flesh c. And Obedience to Pastors is as much commanded 1. Thes 5. 12 13. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and esteem them very highly c. Heb. 13. 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account c. So Verse 7. 24. 1 Tim. 5. 17 c. § 19. As the General Commission to a Parent or Master or Magistrate to Govern their inferior relations doth authorize them to many particular acts belonging to their office that were never named in their commission so your general command to obey them obligeth you to obey them in the said particulars And so it is also betwixt the Pastors and the flock in matters belonging to the office of a Pastor § 20. If a Child shall ask a Parent Where doth Gods word allow you to command me to learn this Catechism or read this Divines writings or repeat this Sermon or write it c. doth not the question deserve to be answered with the rod The General Commission for Parents to Govern their children is sufficient So if a Schoolmaster command his Scholars to come to such a place to School and to take their places in such an Order and to learn such books and do such exercises c. the General Commission that he hath to teach and Govern them will allow him to do all this Though it will not allow him to set his Scholars to any Artifice or Manual Operation alien to his profession So if a Minister determine of the variable Circumstances of worship as what place the people shall come to and at what time to be Catechized examined instructed c. what Translation or Version of Psalms to use what Utensils to make use of about Gods service or such like he is warranted for this by his General Commission And if he miss it in the manner by choosing inconvenient circumstances or by unnecessary determination of points that should rather be left undetermined to liberty though this be his own sin it will not excuse the people from obedience unless the error of his directions be so great as would frustrate the Ordinance it self or do more harm than our disobedience would do which in Circumstantials is rarely found By long experience I am assured that practical religion will afford both to Church State and Conscience more certain and more solid peace than contending disputers with all their pretences of Orthodoxness and zeal against errors for the truth will ever bring or did ever attain to Wherefore let us consider in the next place The Mischief of Separation The mischief of Separation lies not in the bare error of judgment but in the unchristian and Church-dissolving division and alienation which thence followeth contrary to that humility and love which is the visible character of Christians and to that Oneness which is still in Scripture ascribed to the visible Church Alas that pride and ignorance should have such power among believers that men cannot be of several judgments in lesser points but they must needs be of several Churches God will make us value peace and union a little more before we shall taste of the perfect everlasting peace and union yea before we shall see the blessing of union in the Church Wounding is a dividing healing is a re-uniting a Building is of many stones or pieces orderly conjoyned a Church is an aggregation of individuals an association of Believers what then is it to demolish but to separate and disjoyn and what is it to dissolve Churches but to break their association to reduce them to individuals to cut them into shreds As for the differences in way of Government between the moderate Presbyterians Independants Episcopal and Erastian I make no doubt but if mens spirits stood not at a greater distance than their principles they would quickly be united But of all the four sorts there are some that run so high in their principles that they run out of the hearing of peace or truth For Anabaptism and Antinomianism God spake effectually against them by those wondrous Monsters in New-England but wonders are over-lookt where the heart is hardned and God intends to get his justice a name The fearful dolusions that God hath formerly given them over to and the horrid confusion which they have introduced where they have sprung hath spoken fully against both these later Sects The weeping eyes the bleeding sides the lacerated members of these Churches the reproach of the Gospel the disappointed Reformation the hideous doctrines and unheard of wickedness that hath followed them the contemned ordinances the reproached slandered and ejected Ministers the weak that are scandalized the Professors apostatized the wicked hardned and the open enemies of the Gospel that now insult all these do describe them more plainly to England than words can do and cry loud in the ears of God and man What will be the Answer time will shew but from Rev. 2. 14 15 16 c. we may probably conjecture He that is not a Son of peace is not a Son of God All other sins destroy the Church consequentially but division and Separation demolish it directly Building the Church is but an orderly joyning of the materials and what then is disjoyning but pulling down Many doctrial differences must be tolerated in a Church and why but for unity and peace therefore disunion and separation is utterly intolerable Believe not those to be the Churches friends that would cure and reform her by cutting her throat Those that say no truth must be concealed for peace have usually as little of the one as
1 2. Ps 15. 3. Rom. 1. 30 c. i. e. raising false reports reproaching our neighbours strife and debates should not be communicated with especially when not one of these offenders is called to repentance for it what answer will you give to this which will not confute your own objections against communion with many parish Churches in this land As to Popery The interest of the Protestant Religion must be much kept up by the means of the Parish Ministers and by the doctrine and worship there performed and they that think and endeavour contrary to this of which side soever shall have the hearty thanks and concurrence of the Papists Nor am I causelesly afraid that if we suffer the principles and practices which I write against to proceed without our contradiction Popery will get by it so great advantage as may hazard us all and we may lose that which the several parties do contend about Three ways especially Popery will grow out of our divisions 1. By the odium and scorn of our disagreements inconsistency and multiplied Sects they will perswade people that we must either come for unity to them or else all run mad and crumble into dust and individuals Thousands have been drawn to Popery or confirmed in it by this argument already And I am perswaded that all the Arguments else in Bellarmine and all other books that ever were written have not done so much to make Papists in England as the multitude of Sects among our selves Some Professors of Religious strictness and great esteem for Godliness having run from Sect to Sect and finding no consistency turned Papists themselves 2. Who knows not how fair a game the Papists have to play by our divisions Methinks I hear them hissing on both parties saying to one side Lay more upon them and abate them nothing And to the other Stand it out and yield to nothing hoping that our divisions will carry us to such practices as shall make us accounted seditious rebellious and dangerous to publick peace and so they may pass for better subjects than we or else that they may get a toleration together with us And shall they use our hands to do their work We have already served them unspeakably both in this and in abating the odium of the Gunpowder plot and other Treasons 3. It is not the least of our danger lest by our follies extremities and rigors we so exasperate the common people as to make them readier to joyn with the Papists than with us in case of competitions invasions or insurrections against the King and kingdoms peace The Papists account that if the Puritans get the day they shall make great advantage of it for they will be unsetled and all in pieces and not know how to settle the government Factions and distractions say they give us footing for continual attempts To make all sure we will secretly have our party among Puritans also that we may be sure to maintain our interest Let the Magistrate cherish the disputations of the Teachers and let him procure them often to debate together and reprove one another for so when all men see that there is nothing certain among them they will easily yield saith Contzen the Jesuit Of Spiritual Pride Proud men will not grow in the same field or Church where tares do grow but will transplant themselves because God will not pluck up the tares especially if any ministerial neglect of discipline be conjoyned and instead of blaming their own pride lay the blame on the corruptions of the Church The Pharisees Liturgy is frequent in separate Assemblies God I thank thee I am not as other men But this is very remarkable that it is a pretence of our impurity and a greater purity with you that is pleaded by such as first turn over to you and that this height of all impieties should be the usual issue of a way pretended so exact and clean doubtless it is not Gods mind by this to discourage any from purity and true reformation but to shew his detestation of that spiritual pride which maketh men to have too high thoughts of themselves and too much to contemn others and to desire to be further separated from them than God in the day of grace doth allow of Consider this it is the judgment of some that thousands are gone to hell and ten thousands on their march thither that in all probability had never come there if they had not been tempted from the Parish Churches for injoyment of communion in a purer Church He that causeth differences of judgment and practice contendings in the Church doth cause divisions though none separate from the Church If you may not divide in the Church nor from it then you may not causelesly divide from it your selves And commonly appearance advantage interest and a taking tone and voice do more with the most than solid evidence of truth But they who desire to have a party follow them and are busie in perswading others to be of their mind and speak perverse things c. are guilty of Church divisions Do not you condemn a carnal state Remember they are carnal who are contentious dividers in the Churches 1 Cor. 3. 1. You will disallow a fleshly mind and life Remember then that the works of the flesh are these As adultery fornication c. so hatred or enmity variance emulations wrath strife seditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividings into parties When once parties are ingaged by their opinions in Anti-Churches and fierce disputings the flesh and Satan will be working in them against all that is holy sweet and safe Of Superstition Do you not hate Superstition Consider then what superstition is it is the making of any new parts of Religion to our selves and fathering them upon God Of this there are two sorts positive and negative When we falsely say This is a duty commanded by God or when we falsely say This is a sin forbidden by God take heed of both For instance The Scripture telleth us of no Church-Elders but what were ordained and of none but such as were of the same office with the preaching Pastors or Elders of none that had not authority to baptize and administer the Lords Supper nor doth Church-History tell us of any other as a divine office But now we have concluded that there is a distinct office of Ruling Elders who need not be ordained and who have no power to baptize or to administer the Lords Supper This I think is Superstition for we feign God to have made a Church-office which he never made That it is simply unlawful to use a form of prayer or to read a prayer on a book That if a School-master impose a form upon a Scholar or a Parent on a child it maketh it become unlawful That our presence maketh us guilty of all the errors or unmeet expressions of the Minister in publick worship at
and feed such distractions in the Common-wealth as may make them wish they had quenched the fire while it was yet quenchable Our unity is not only our strength but their strength and the fire that begun in the Church may if let alone reach the Court. Of Confirmation p. 309. Now from these premises I suppose the conclusions following may be truly inferred a Conformity to which would be a great means to destroy Nonconformity to the Church and publick Worship both in Ministers and people 1. Those that are silenced by a just power or rather have silenced themselves and uncharitably deserted the established Worship of God ought not to gather congregations in place and manner distinct from the publick Worship By the first proposition 2. Communion with our Parish Churches being lawful and the peoples duty by the second proposition They who by such dividing practices as tend to undermine and deprave the reputation and dissolve the very constitution of the Parochial Worship and to encourage and harden known Schismaticks in their separation for if the like should be generally practised through the nation it would inevitably scandalize the established Ministry alienate the affections of their people and renew divisions among them do act very irregularly and unlawfully 3. Such practices do unfix the people and cause them to run into divisions and subdivisions reproaches and persecutions of one another proposition 3. And who knows into what confusions such practices may carry us 4. Ministerial conformity being submitted to by many of the Assembly of Divines and no sinful act required to make it unlawful which if there had been they or some others would and ought to have discovered it and then I doubt not it would by Authority have been taken away but that being not done the Ministers ought to conform by the same rules as the people ought which is granted by proposition 4. and confirmed by Mr. Baxters practice in receiving the Sacrament c. Such Pastors as instead of concurring to heal the flock of dividing principles do rather joyn with backbiters and incourage them in their misreports and slanders because it tends to the supposed interest of their party or themselves cannot Answer it to their Conscience nor to the great Shepherd of the flock Propos 5. 5. If such Minister or people do continue the distractions of the Church it is the Magistrates duty and interest speedily to quench the fire which they are kindling or if may ruine both Church and State By Propos 6. And let Ministers see that no Seducers creep in among the people or it they do be diligent to countermine them and preserve their people from the insection of heresies and schisms Saints Rest p. 543. 6. Let such men consider whether any sober rational or good men that have loved and followed them can heartily respect them or make them their spiritual Guides when it appears that they do ordinarily and considerately act and practise contrary to their own irrefragable arguments protestations and perswasions And lastly if such Ministers cannot fully conform themselves which would be an acceptable service to God and the Church they having opportunities and advantages to add many thousands to the publick Assemblies and to confirm others that are wavering through their examples yet that they would conform in what they may and continue to teach by example as well as precept what may help to repair our breaches lest we be exposed again to a common ruine and confusion And now methinks that Summons which troubled Quintilius Varus should alway run in the minds of such men Quintili Vare redde Legiones you that have intruded upon the cure of Souls committed to others restore those Legions which are withdrawn from Christ's fold and remember what Mr. Baxter says as to his own reputation in a Preface to Mr. Caryl Non remittitur peccatum nisi restituatur ablatum Calvin's Epistle before the Geneva Catechism Ubi ad summum illud tribunal ventum fuerit c. When we shall come to that great tribunal where we are to render an account of our Ministry there shall be no question concerning Ceremonies neither shall this conformity in outward things be brought to examination but the lawful use of our liberty and that shall be adjudged lawful that conduceth most to edification FINIS p. 195. p. 196. p. 198. p. 196. p. 205. p. 208. p. 209. p. 215. p. 209. p. 210. p. 214. p. 215. p. 227. p. 227. p. 228. p. 229. p. 229. p. 222. p. 221. p. 223. * Optatus lib. 1. contra Parmen says Parmenianus whose grandfather was Majorinus that departed from the Chair of Cecilian S. Cyprian was an heir of the Schismaticks Tit. 1. 10 11. Gal. 5. 2. Anno 1571. * Ità convitiis debacchatur ut plusculum in eo modestiae desiderare cogor utinam argumentis tantùm egisset à convitiis temperâsset Eras in praefat Epist Hieron ad Vigilantium See the Hist of Donatists * Serm. on Joh. 18. 36. p. 146. Anno 787. Anno 168. It is impossible to propound any form of Liturgie wherein both parts can hold it lawful to communicate Infidelity unmasked p. 216. * ubi suprá The taste of liberty is so sweet that except Kings maintain their Authority with as great violence as the People affect their Liberty all things will run to confusion Golden Remains p. 149. Non enim nè dubium malum eveniat certum liquidum officium nostrum desâ—rere debemus nec vel sanctissimos fines per illicitae media consectari Dissert de pace p. 77. Quis erit Schismatum modus si promiscua dissentio ad secessionem sufficit p. 91. * See the Reasons for Necessity of Reformation p. 36. As for Orders established sith Equity and Reason favour that which is in being till orderly judgment of decision be given against it it is but justice to exact of you and perverseness in you it would be to deny thereunto your willing obedience Mr. Hooker's Preface I assert that as to things in the judgment of the primitive and reformed Churches left undetermined by the Law of God and in matters of meer decency and order and wholly as to the form of Government every one notwithstanding what his private judgment may be of them is bound for the peace of the Church of God to submit to the lawful determination of the lawful Governors of the Church Idem 1 Pet. 2. 13. * Acts 26. 12. Acts 12. 12. Plures efficimur quoties metimur à vobis Crudelitas vestra est gloria nostra Tertul. Apol. Preface to â— Disput p. 6. Defence of principles of love p. 64. ☞ ☞ Freface to Christian Direct ad finem Epistle Dedicatory to Saints Rest Saints Rest p. 551. p. 666. p. 55. p. 57. p. 12 13. Defense p. 89. Christian Directory p. 747. See Christ Direct p. 606. Christ Direct p. 902. p. 807. p. 810. Ibid. p. 812. P. 814. p. 815. 〈…〉 P. 856. P. 857. P. 857. P. 85â— 859. 882. P. 882. P. 896. P. 901. 902. P. 915. Five Disp p. 361. p. 401. p. 409. p. 411. 412. Christian Direct p. 884. Five Disp. p. 412. 416. p. 117. See Christian Directory p. 885. p. 418. p. 398. Of Confirmation p. 207 220 230. Christ Direct p. 916. Christ. Direct p. 49. Christian Director p. 616. Five Disp p. 411. Defense p. 177. Christ Direct p. 607. Christian Direct p. 48. p. 49. Baxter of Confirmation p. 3. Dispute the 4th of Church Government p. 358. p. 359. See Christian Direct p. 847. p. 36â— p. 364. Christian Directory p. 748. See Christian Direct p. 848. Defence p. 38. p. 176. p. 54. Cure of Divisions p 200. p. 174. p. 179. p. 185. Five Disput p. 363. Sacrileg Deserting p. 103. p 101 102. Baxter against Crandon p. 83. Cure of Divis p. 393. Saints Rest p. 519. Church Government p. 131. 5. Disput Preface p. 4. Five Disp. p. 20. p. 352. Sigonius de Repub. Heb. l. 2. c. 8. * Mr. Baxter Defence p. 65. Christ Direct p. 916. Cure of Divis p. 80. Defence p. 36. Sacrilegious deserting p. 92. Saints Rest p. 518. Preface to Confess Defence p. 17. Epistle to separate congregations Defence p. 50. Answ to Exceptions p. 170. Defence p. 68. Defence p. 21. p. 52. Key for Cathol Baxter's Holy Common-wealth Epistle to Separate Congreg Christian Direct p. 733. Cure of Divisions p. 359. Defence p. 3. Cure of Divis p. 77. p. 282. p. 288. 290. p. 292. Preface to Cure of Divisions Cure p. 152. p. 24. p. 268. p. 188. p. 22. Preface to Confess Christian Director p. 734. Christian Direct p. 854. p. 36. part the 4th 〈…〉 Christ. Direct part 4th p. 73. Cure of Divisions p. 254. 261. H. Common-wealth Addit to Pref. Prop. Of confir p. 309. Cure of Divisions p. 253.