to set up for a Critick upon the credit of it It is pitty therefore it should pass without some consideration But I pass by the Childish triflings about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Canon viz. that is not taken in a Military notion because great Guns were not then invented that it is an Ecclesiastical Canon mounted upon a platform of Moderation which are things fit only for Boys in the Schools unless perhaps they might have been designed for an Artillery-Sermon on this Text but however methinks they come not in very sutably in a weighty and serious debate I come therefore to examine the New-Light that is given to this Controverted Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he observes from Grotius is left out in one MS it may be the Alexandrian but What is one MS. to the general consent of Greek Copies not only the Modern but those which St. Chrysostom Theodoret Photius Oecumenius and Theophylact had who all keep it in But suppose it be left out the sence is the very same to my purpose No saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To walk by the same must be referred to the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what then Then saith he the sense is What we have attained let us walk up to the same Which comes to no more than this unto whatsoever measure or degree of knowledge we have reached let us walk sutably to it But the Apostle doth not here speak of the improvement of knowledge but of the union and conjuction of Christians as appears by the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind the same thing No such matter saith Mr. A. that phrase implyes no more than to mind that thing or that very thing viz. Vers. 14. pressing towards the mark But if he had pleased to have read on but to Phil 4. 2. he would have found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Vnanimity And St. Paul 1 Cor. 12 25 opposes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there be no Schism in the Body but that all the Members should take care of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one for another and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minding the same things is very aptly used against Schisms and Divisions I should think St. Chrysostom Theodoret and Theophylact all understood the importance of a Greek Phrase as well as our Author and they all make no scruple of interpreting it of the Peace and Concord of Christians Although St. Augustin did not understand much Greek yet he knew the general sense of the Christian Church about this place and he particularly applyes it to the Peace of the Church in St. Cyprians case By this tast let any Man judge of the depth of that Mans learning or rather the height of his Confidence who dares to tell the World That the Vniversal Current and Stream of all Expositors is against my sense of this Text. And for this universal stream and current besides Grotius who speaks exactly to the same sense with mine viz. That those who differ'd about the legal Ceremonies should joyn with other Christians in what they agreed to be Divine he mentions only Tirinus and Zanchy and then cries In a word they all conspire against my Interpretation If he be no better at Polling Non-conformists than Expositors he will have no such reason to boast of his Numbers Had it not been fairer dealing in one word to have referred us to Mr. Pool's Synopsis For if he had looked into Zanchy himself he would have found how he applyed it sharply against Dissensions in the Church Mr. B. saith That the Text speaketh for Vnity and Concord is past Question and that to all Christians though of different attainments and therefore requireth all to live in Concord that are Christians notwithstanding other differences And if he will but allow that by vertue of this Rule Men are bound to do all things lawful for preserving the Peace of the Church we have no farther difference about this matter For then I am sure it will follow that if occasional Communion be lawful constant Communion will be a Duty And so much for the first sort of Dissenters who allow some kind of Communion with our Church to be lawful Sect. 21. II. I come now to consider the charge of Schism or Sinful Separation against Those who though they agree with us in the Substantials of Religion yet deny any Communion with our Church to be lawful I do not speak of any improper 〈…〉 Communion which Dr. O. calls Commâ—â—â—â— Faith and Love this they do allow to the Church of England but no otherwise than as they believe us to be Orthodox Christians yet he seems to go farther as to some at least of our Parochial Churches that they are true Churches But in what sense Are they Churches rightly constituted with whom they may joyn in Communion as Members No that he doth not say But his meaning is that they are not guilty of any such heinous Errors in Doctrine or Idolatrous Practice in Worship as should utterly deprive them of the Being and Nature of Churches And doth this Kindness only belong to some of our Parochial Churches I had thought every Parochial Church was true or false according to its frame and constitution which among us supposeth the owning the Doctrine and Worship received and practised in the Church of England as it is established by Law and if no such Errors in Doctrine nor Idolatrous Praces be allowed by the Church of England then every Parochial Church which is constituted according to it is a true Church But all this amounts to no more than what they call a Metaphysical Truth for he doth not mean that they are Churches with which they may lawfully have Communion And he pleads for the necessity of having Separate Congregations from the necessity of Separating from our Communion although the time was when the bare want of a right Constitution of Churches was thought a sufficient ground for setting up new Churches or for withdrawing from the Communion of a Parochial Church and I do not think the Dr. is of another mind now But however I shall take things as I find them and he insists on as the grounds of this necessity of Separation the things enjoyned by the Law 's of the Land or by the Canons and Orders of the Church as Signing Children Baptized with the Sign of the Cross Kneeling at the Communion Observation of Holy-dayes Constant Vse of the Liturgy Renouncing other Assemblies and the Peoples Right in choice of their own Pastors Neglect of the Duties of Church-members submitting to an Ecclesiastical Rule and Discipline which not one of a Thousand can apprehend to have any thing in it of the Authority of Christ or Rule of the Gospel This is the short account of the Reasons of Separation from our Churches Communion That which I am now to inquire into is Whether such Reasons as these be sufficient ground for
Ceremonies of the Law as necessary to Salvation and to propagate this Opinion of theirs they went up and down and endeavor'd to draw away the Apostles Disciples and to set up Separate Churches among the Christians and to allow none to partake with them that did not own the Necessity of the Iewish Ceremomonies to Salvation Now although St. Paul himself complyed sometimes with the practice of them and the Iewish Christians especially in Iudaea generally observed them yet when these false Apostles came to enforce the observation of them as necessary to Salvation then he bid the Christians at Philippi to beware of them i. e. to fly their Communion and have nothing to do with them These are all the Cases I can find in the New Testament wherein Separation from Publick Communion is allowed but there are two others wherein S. Paul gives particular directions but such as do not amount to Separation 1. The different opinions they had about Meats and Drinks some were for a Pythagorean Abstinence from all Flesh some for a Iewish Abstinence from some certain sorts others for a full Christian Liberty Now this being a matter of Diet and relating to their own Families the Apostle advises them not to censure or judge one another but notwithstanding this difference to joyn together as Christians in the Duties common to them all For the Kingdom of God doth not lie in Meats and Drinks i. e. Let every one order his Family as he thinks fit but that requires innocency and a care not to give disturbance to the Peace of the Church for these matters which he calls Peace and Ioy in the Holy Ghost which is provoked and grieved by the dissentions of Christians And he saith he that in these things serveth Christ is acceptable to God and approved of Men. Let us therefore follow after the things that make for Peace and things wherewith we may edifie one another In such Cases then the Apostle allows no Separation from the publick Communion of Christians It was the same case as to the observation of Days then for some Christians went then on Iewish Holidays to the Synagogues others did not but for such things they ought not to divide from each others Communion in the common Acts of Christian Worship And the design of the Apostle is not to lay down a standing Rule of Mutual forbearance as to different Communions but to shew that such differences ought not to be an occasion of breaking Communion among Christians and so the Apostles discourse Rom. 14. holds strongly against Separation on these and the like Accounts 2. The corrupt lives of many who were not under Churches Censure When St. Paul taxes so many Corruptions in the Church of Corinth no wonder if some of them put the case to them what they should do in case they knew some Members of the Church to be Men of bad lives although the offences were not scandalous by being publickly known Must they abstain from the Communion of the Church for these To this St. Paul Answers That every private Christian ought to forbear all familiar Conversation with such If any one that is a Brother be a fornicator c. with such a one no not to eat Which is all the Apostle requires of private Christians but if the Scandal be publick as that of the Incestuous persou the Church had power to vindicate its own honor by casting such out not as though the Church Communion were defiled if they continued in but the reputation and honor of the Church suffered by it the preservation whereof is the true cause of the Churches Discipline But the Apostle gives not the lest countenance to private Mens withdrawing from the Churches Communion though such persons still continued in it For there may be many reasons to break off private familiarity which will not hold as to publick Communion For our Communion in publick is a thing which chiefly respects God and a necessary duty of his own appointing the benefit whereof depends upon his Promises and all the communion they have with other Men is only joyning together for the performance of a common Religious Duty but private familiarity is a thing which wholly respects the Persons converse with and a thing of mere choice and hardly to be imagined without approbation at lest if not imitation of their wickedness And therefore to argue from one to the other is very unreasonable The matter of Separation being thâ—s stated according to the Scripture there can be no way leâ—t to justifie the Separation from our Church but to prove either that our Worship is Idolatrous or that our Doctrine is false or that our Ceremonies are made necessary to Salvation which are all so remote from any color of Truth that none of my Adversaries have yet had the hardiness to undertake it But however what Pleas they do bring to justifie this Separation must in the next place be examined PART III. The Pleas for Separation examined Sect. 1. ALL the considerable Pleas at this time made use of for Separation may be reduced to these Heads 1. Such as relate to the Constitution of our Church 2. To the terms of Communion with it 3. To the Consciences of Dissenters 4. To the Parity of Reason as to our Separation from Rome 1. Such as relate to the Constitution of our Church which are these 1. That our Parochial Churches are not of Christ's Institution 2. That our Diocesan Churches are unlawfull 3. That our National Church hath no foundation 4. That the People are deprived of their Right in the choice of their Pastours 1. I begin with our Parochial Churches because it is Separation from these with which we principally charge our Adversaries for herein they most discover their principles of Separation since in former times the Non-conformists thought it their duty to keep up Communion with them But since the Congregational way hath prevailed in England the present Dissenters are generally fallen into the practice of it whatever their principles are at least so far as concerns forsaking Communion with our Parochial Churches and joyning together in separate Congregations for Divine Worship This principle is therefore the first thing to be examined And the main foundation of that way I said was that Communion in Ordinances must be onely in such Churches as Christ himself instituted by unalterable Rules which were onely particular and Congregational Churches Concerning which I laid down two things 1. That supposing Congregational Churches to be of Christ's Institution this was no reason for separation from our Parochial Churches which have all the essentials of such true Churches in them 2. That there is no reason to believe that the Institution of Churches was limited to particular Congregations In answer to this Dr. O. saith these things 1. That they do not deny at least some of our Parochial Churches to be true Churches but why then do they deny Communion with them But he saith
have against our Church For the proof of this I refer the Reader to the BOOK it self This then being my opinion concerning their Practices Was this a fault in me to shew some reason for it And How could I do that without proving those Practices to be sinful and if they were sinful How could they who knowingly and deliberately continue in the Practice of them be innocent What influence the prejudices of Education the Authority of Teachers the almost Invincible Ignorance of some weaker People and the Vncurable Biass of some Mens Minds may have to lessen their Guilt I meddle not with but the Nature of the Actions and the Tendency of them which I then declared to be Sinful and I am so far from being alter'd in my Iudgment by any of the Answers I have seen and I have read all that have been published that I am much more confirmed in it But Dr. O. saith He had seen a Collection made of severe reflections by the hand of a Person of Honor with his Judgment upon them I wish the Doctor had favour'd me with a sight of them but at present it is somewhat hard for me to make the Objections and Answers too And it was not so fairly done to mention them unless he had produced them Therefore to the â—nknown Objections I hope no Answer is expected But there is one expression wherein I am charged with a Scurrilous Sarcasm or a very Unchristian Judging Mens hearts or a Ridiculous piece of Nonsense viz. When I say That the most godly People among them can the lest endure to be to told of their Faults Now saith Mr. A. How can they be most Godly who cannot bear reproof of their Faults which is a main part of Godliness I am really sorry some of my Answerers have so much made good the Truth of that Saying in its plainest Sense But there needs no more to clear my Intention in it but to consider of whom it is spoken viz. of those who will not bear being told of the Sin of Separation by their own Teachers For my Words are Is it that they Fear the Reproaches of the People which some few of the most Eminent Persons among them have found they must undergo if they touch upon this Subject for I know not how it comes to pass that the most Godly People among them can the lest endure to be told of their Faults In all which words I had a particular respect to the Case of Mr. Baxter who after he had with great honesty published his Cure of Divisions and therein sharply rebuked the Separating Dividing Humor of the People who pretended most to Religious Strictness he met with bitter Reproaches from them for the sake of this Freedom that he was foced to Publish a Defence of his Cure in Vindication of himself from them wherein he saith He was judged by them to be too Censorious of them and too sharp in telling them of that which he did not doubt to be their Sin And again If I be mistaken Should you be so impatient as not to bear with one that in such an Opinion differeth from you And why should not you bear with my Dissent as well as I do with yours Again Why should not you bear with lesser contradiction when others must bear with far greater from you Will you proclaim you selves to be the more impatient You will then make Men think you are the most guilty And a little after And yet you that should be most patient take it for a heinous crime and injury to be told that you wrong them and that you judge too hardly of them and that their Communion is not unlawful And when we joyn to this what he saith elsewhere that they are the most Self-conceited Professors who will not be ruled by their Ministers but are most given to Division and Separation in a passage before mention'd there needs no more to vindicate the truth of this saying than to shew that the most Self-conceited do often pass for the most Godly among them which is a figure so common so easie to be understood that it needs no more Apology than our Saviours calling the Pharisees Righteous Men and saying they were so whole as to need no Physician And I cannot think such figures which were used by our Saviour unfit for a Pulpit But notwithstanding all the care I took to prevent giving any just occasion of Offence my Sermon had not been long abroad but I heard of Great Clamors against it At first it went down quietly enough and many of the People began to Read and Consider it being pleased to find so weighty and so necessary a Point debated with so much Calmness and freedom from Passion Which being discerned by the Leaders and Managers of the Parties it was soon resolved that the Sermon must be cried down and the People Disswaded by all means from Reading it If any of them were Talked with about it they shrunk up their Shoulders and looked Sternly and shook their Heads and hardly forbore some Bitter Words both of the Author and the Sermon Vpon this followed a great Cry and Noise both in City and Country against it and some honest persons really pittied me thinking I had done some very ill thing so many People were of a sudden so set against me and spoke so bitterly of my Sermon I Asked What the matter was What False Doctrine I had Preached Did they suspect I was turn'd Papist at such a Time when all the Nation was set against Popery who had Written so much against it when others who are now so fierce were afraid to appear It was something they said had Angred them sorely but they could not tell What which made me Read my Sermon over again to see what Offensive Passages there might be in it after all I could see no just cause for any Offence unless it were that I perswaded the Dissenters to Submit to the Church of England and not the Church of England to Submit to them And this I believe lay at the bottom of many Mens Stomacks They would have had me Humor'd the Growing Faction which under a Pretence of Zeal against Popery Designed to Overthrow the Church of England or at lest have Preached for Alterations and Abatements and taking away Ceremonies and Subscriptions and leaving them full Liberty to do what they pleased and then I might have gained their good opinion and been thought to have Preached a very Seasonable Sermon But supposing my own private opinion were never so much for some Abatements to be made that might tend to strengthen and unite Protestants and were consistent with our National Settlement Had it been seasonable to have spoken of the Alteration of Laws before Magistrates and Judges who are tied up to the Laws in being Is it fit for private persons when Laws are in force to take upon them to Iudge what Laws are fit to continue and what not I think
the party of the Church of Rome I judged quite otherwise of them they have particular Maxims and act by other interests But for those that have no tye to Rome it is a very strange thing to see them come to that extream as to believe that a man cannot be saved in the Church of England This is not to have much knowledge of that Confession of Faith which all the Protestant World has so highly approved and which does really deserve the praises of all good Christians that are For there cannot be any thing made more wise than that Confession and the Articles of Faith were never collected with a more just and reasonable discretion than in that excellent piece There is great reason to keep it with so much veneration in the Library of Oxford and the great Iewell deserves immortal praise for having so worthily defended it It was this that God made use of in the beginning of the Reformation of England And if it had not been as it were his work he had never blessed it in so advantageous a manner The success that it has had ought to stop the mouth of those that are the most passionate and it 's having triumphed over so many obstacles should make all the World acknowledge that God has declared himself in favour of it and that he has been visibly concerned in its establishment and that it has the truth and confirmation of his word to which in effect it owes its birth and original It is the same at present as it was when it was made and no one can reproach the Bishops for having made any change in it since that time And how then can it be imagined that it has changed its use And can there be any thing more unjust than to say that an instrument which God has heretofore employed for the instruction of so many people for the consolation of so many good men for the salvation of so many believers is now become a destructive and pernicious thing If your Confession of Faith be pure and innocent your Divine Service is so too for no one can discover any thing at all in it that tends to Idolatry You adore nothing but God alone in your Worship there is nothing that is terminated on the Creature And if there be some Ceremonies there which one shall not meet with in some other places this were to make profession of a terrible kind of Divinity to put off all Charity not to know much what souls are worth not to understand the nature of things indifferent to believe that they are able to destroy those eternally that are willing to submit themselves unto them It is to have the same hardness to believe that your Ecclesiastical Discipline can damn any For where has it been ever seen that the salvation of men was concerned for Articles of Discipline and things that regard but the out-side and order of the Church and are but as it were the bark and covering of the truth Can these things cause death and distill poyson into a soul Truly these are never accounted in the number of essential truths and as there is nothing but these that can save so there is nothing but these that can exclude men from salvation For the Episcopal Government what is there in it that is dangerous and may reasonably alarm mens consciences And if this be capable of depriving us of eternal glory and shutting the Gates of Heaven who was there that entered there for the space of fifteen hundred years since that for all that time all the Churches of the World had no other kind of Government If it were contrary to the truth and the attainment of eternal happiness is it credible that God had so highly approved it and permitted his Church to be tyrannized over by it for so many Ages For who was it that did govern it Who was it that did make up its Councils as well General as particular Who was it that combated the Heresies with which it has been at all times assaulted Was it not the Bishops And is it not to their wise conduct to which next under God his Word is beholden for its Victories and Triumphs And not to go back so far as the birth and infancy of the Church who was it that in the last Age delivered England from the error in which she was inveloped Who was it that made the truth to rise so miraculously there again Was it not the zeal and constancy of the Bishops and their Ministry that disengaged the English from that oppression under which they had groaned so long And did not their Example powerfully help forward the Reformation of all Europe In truth I think they might make the same use of this as Gregory Nazianzen did heretofore at Constantinople When he arrived there he found that Arrianism had made a very great progress in that place but then his courage his zeal his learning did so mightily weaken the party of the Hereticks that in a little time the truth appeared there again more beautiful than ever and the Church where he had so stoutly upheld it he would have to bear the name of Anastasia because he had brought the truth as it were out of the earth and cleared it from the error that lay upon it and by his continual cares had caused it as it were to come out of the Grave to a glorious Resurrection It is this too that the Bishops of England have done they saw not only one truth but almost all the fundamental truths buried under a formidable number of errors they saw the yoke of Rome heavier among them than it was any where else The difficulty that there was of succeeding in the Reformation was enough to discourage persons of an ordinary capacity and zeal Nevertheless nothing turns them from so generous a design the enemies without and those within as terrible as they seem do not fright them they undertake this great work and do not leave it till they had brought it about and raised up the truth and placed it again upon the Throne in such a manner that they might every where have monuments of this miracle and justly have called all their Churches by the name of Anastasia or Resurrection But if their Churches have not that title the thing it self belongs unto them and you shall hear nothing discoursed of in these but lectures and praises of the pure truth Which ought to oblige all good men not to separate from it but to look upon the Church of England as a very Orthodox Church Thus all the Protestants of France do those of Geneva those of Switzerland and German and those of Holland too for they did themselves a very great honour in having some Divines of England in their Synod of Dort and shewed plainly that they had a profound veneration for the Church of England And from whence does it then come that some Englishmen themselves have so ill an opinion of her at present and
present at those assemblies that are held under a Government that we do not approve and that that would be to approve outwardly what we inwardly condemn For besides that it would be necessary to examin well the question whether these oppositions do not proceed from a conscience mistaken by a precipitate judgment since that the best men are often subject to fram to themselves such scruples as are not altogether lawfull at the bottom Further than this it is necessary to distingush three kinds of things the one those which the conscience approves and admits of and in which it does fully acquiesce the other which she looks upon as intolerable and destructive to the glory of God and the true faith or true piety and the hopes of salvation and others lastly which are between these that is to say such as we do not fully approve as to the truth but yet we do not believe them mortal enemies to true piety and salvation in a word such as we look upon as stains and tolerable infirmities I affirm that when we find things of this second rank in any Assemblies or those which the Conscience judges such we cannot be present there and the whole question will be reduced to this to know whether we be not mistaken where we ought to take good heed that we do not make a rash judgment But to imagine that we cannot with a good Conscience be present at Assemblies but onely when we do fully and generally approve of all things in them it is certainly not to know neither the use of charity nor the laws of Christian society This principle would overturn all Churches for I cannot tell whether there be any whose government discipline outward form usages and practices be of such perfection that there is nothing at all in them to blame and however it be as the judgments of men are very different this would be to open the gate to continual separations and to abolish all Assemblies It is therefore certain that Conscience does not oblige us to withdraw from the Assemblies but on the contrary it obliges us to join with them when the things that offend us are tolerable and do not hinder the salutary efficacy of the Word of the Divine Worship and of the Sacraments 'T is the favour of this charitable patience that justifies our being present at those things which we do not perfectly approve See what St. Paul says to the Philippians chap. 3. If in any thing ye be otherways minded God shall reveal even this unto you Nevertheless whereto we have already attained let us walk by the same rule let us mind the same thing This is very far from saying as soon as ye have the least contrary sentiment separate your selves Conscience will not allow you to remain together Consilia separationis says St. Augustin against Parmenian inania sunt perniciosa plus perturbant infirmos bonos quam corrigant animosos malos What deadly effects would not such a separation produce if it were established amongst you As the dispositions of men are one should quickly see to spring from hence a difference of interests of parties of opinions even in respect of the civil society mutual hatred and all the other sad consequences which a division not tempered with charity does naturally produce I let alone the scandal which all the Reformed Churches of Europe would receive by 〈…〉 which their Adversaries would have and we advantages which they would draw from it which in all appearance would not be small I have too good an opinion of those Gentlemen who believe that the Presbyterian Government is to be preferred before the Episcopal not to be perswaded that they make wise and serious reflections upon all these things and many more which their own knowledge furnishes them with and that conscience and the love of the Protestant Religion will always hinder them from doing any thing that may be blamed before God and men For in fine I cannot believe that there is any one amongst them that looks upon your Episcopacy or your Discipline or certain Ceremonies which you observe as blots and capital errours which hinder a man from obtaining salvation even with facility in your Assemblies and under your Government The question here is not about the Esse or the bene Esse but onely about the melius Esse that they dispute with you and this being so justice charity the love of peace prudence and zeal for Religion in the general will never allow that they should divide themselves from you But my Lord since you have put the pen into my hand upon this subject I beseech you pardon my freedom if it go so far as to tell you what I think you also ought to doe on your part I hope then that on these opportunities that God presents unto you you will make all the world see and convince the most incredulous that you have piety zeal and the fear of God and that you are worthy labourers and worthy servants of Jesus Christ. This is the tetimony which all good men do already give you and none how spightfull soever he be dares to contradict it and I do not doubt but that you will carry on your calling to the end But besides this my Lord I hope you willnot be wanting in the duties of charity and the spirit of peace and that when the dispute shall be onely of some temperaments or of some Ceremonies that are a stumbling-block and which in themselves are nothing in comparison of an intire reunion of your Church under your holy Ministry you will make it seen that you love the Spouse of your Master more than your selves and that it is not so much from your greatness and your Ecclesiastical dignity that you desire to receive your glory and your joy as from your pastoral vertues and the ardent care you take of your Flocks I hope too that those you have chosen and called to the holy Ministry and those which hereafter you shall with a prudent diseretion call unto it being governed not onely by sweetness but likewise by severity of discipline when severity shall be necessary will tread in your steps and happily follow the example which you shall give them that they may be themselves for an example and edification to the Churches that are committed to them I conclude my Lord with very earnest prayers which I present to God with all my heart that it would please him always to preseve unto you the light of his Gospel and to pour out upon the whole body of your Ministry an abundant measure of his unction and heavenly benediction of which that of the old Aaron was but a shadow that it may be not the emblem and image of brotherly concord like the unction of old but the cause and bond of it I pray him that he would more and more bring back the heart of the Children to the Fathers and of the Fathers to the Children that your Church may