Charity with the good Primitive Church These men may possibly mean well but they seem only to consider how to go far enough from Rome never consider to what we are in Charity bound to reduce our selves I mean to that State whence by degrees Rome fell away In truth our Controversies with the Romanists move most upon this hinge that we reject their Novelties which against them is one of our best Pleas. So that should we frame against them Arguments from such Topicks as our Schismaticks some of them would suggest we must tamely give up the Cause For if we maintain not our ground if we keep not to the first Ages and the four first General Councils if we secure not as far as may be our Conformity with the most Ancient Church we give them the greatest Advantage immaginable At our Reformation had we I condemn not other Churches had we I say renounced Episcopacy the Ancient model of Church-Government that bears date long before Infallibility Supremacy Transubstantiation c. were thought of what would the Romanists have said how could we have avoided the just imputation of a most Uncharitable Separation from the Ancient Church But now our Reformation may be an Object of the Romanists Envy because we did thereby as it were reconcile our selves to the most Ancient Church and our return is in truth to upbrayd them with Schism and the most honourable way to justisie our departure from them in points wherein we and they had so long departed from the Ancient Church which we should never be able to effect were not our constituted as now it is For let the model be any other not known to the Ancient Christians men of such Principles may rayl at Popery but the Arguments they must be forced to use will be such as will be scorn'd and make the Roman Catholicks but the more obstinate And therefore if under pretence of flying farther from Rome we Ruin this Church of England we shall have neither Arguments enough left us to defend our selves against Romes Novelties nor Loyalty enough left us I am sure to secure any Prince in his Throne Defender of the Faith But what do we talk of a Primitive Church away with this dull Old Way tell us Schismaticks something Brisk and New these Sons of the Church of England can tell us nothing new they say no more than Old Ignatius and Polycarp Ireneus Clement of Alexandria Tertullian and Cyprian they can Fight with nothing but old rusty Weapons of Antiquity we have Swords new burnished at Geneva and Francford nay we have Antiquity too on our side we have Donatists and Novatians and there we gain a point Yet Old Schismaticks were dull heavy phlegmatick Sots to ours They never durst attempt a Schism but they would set up a Bishop of their own making and remain in the state of their Separation right Episcopal however as to the Government of the Church never hoping to gain any Proselytes should they not pretend at least to Episcopacy But ours run down Episcopacy and then cry they have discovered new wonders to the world and found out better methods of Church-Government than their idle Predecessors Donatists and Novatians could ever dream of Indeed Epiphanius mentions a dear Friend of our Schismaticks one Aerius of precious memory who turn'd Leveller because he could not get a Bishoprick But I must tell them for his Credit he had but few Proselytes and they hooted at as the Owl by the more ingenious of his winged Brethren when he appears with his Gravity among the Airy Witts I am sorry for the sake of some of our Schismaticks who would fain be nibbling at this Story that Aerius was not a Leveller out of pure Conscience because then the Presbyterian Parity might claim some kindred with Antiquity Thus I have briefly discoursed of Liberty Tender Conscience Reformation the three fairest pretences of Schism Now if this one single Text prevail nothing if neither our great Apostles Frowns nor Charms nor his Excommunications nor his Embraces nor his Apostolical Authority nor the Passion of his Oratorie prevail with the Schismatick but he will tear the Church to pieces ungratefully rend the very Bowels of that Church that gave him Life whose Breasts he suck'd What Expedients for Unity further to propose I cannot imagine 'T is the Temper's Policy too to Divide that he may Rule to break the Churches Ranks and Files that he may Enter and Conquer with Ease Our Quarrels are his Conquests the Ruins of our Churches are his Trophies 't is only our Peace that he dreads Pax vestra bellum est illi said Tertullian In all the Apostles Writings there are not more Cautions against any one thing than against Schism For though Schism in it self consider'd does not directly destroy any one Article of the Faith yet by destroying the Churches Unity it will in time destroy the Faith Because 't is a false Phantastick Light hovering in the Air that will lead thousands after it into Errors over Bogs and Precipices and will have in time so fatal an influence upon the whole Body of the Catholick Church as not only to weaken that by drawing off great numbers from it but also put the Schismaticks themselves out of a Capacity of being at least Confirmed in the Truths they have received and so they will lie open to all the Temptations immaginable of being debauched in the very Principles of their Christian Faith For this seems one design at least of the first Plantations of Churches under such a model of Episcopacy as might unite Christians in larger Bodies and prevent the breaking of their numbers into little Junto's and Conventicles that so they might like great Armies United in Government and Order both secure their own Faith by their greater Union and also make more effectual Conquests upon the Unconverted Parts of the World to whom it must needs be one great motive to come in when they should see Christians so strongly knit together in so large Societies with so much Charity Order and Harmony Why then do our Schismaticks by going off from our Church from the common safe Path to say no more expose themselves to so great dangers did they not forsake us we might hope one day by calm reasoning to reform their judgement Why do they thus fight with us disengeniously and basely like Parthians who turning their backs scatter'd their Arrows from behind them Why do they thus scatter their envenom'd Arrows even bitter Words and never turn their faces either to survey our Strength or stay to hear what we can say for our seIves Why do they amuse us with Accusations of Popery like Atalantas Ball with Accusations back upon us that they might get the start in the Race and get to Rome first Is it Superstition they dread but have not they themselves some Tincture of that too at least while they I may venture to say superstitiously avoid it have we not known the time when they honour'd
A SERMON Preached before the KING AT WINDSOR September the 10th 1682. By ROBERT CREYGHTON D. D. Chaplain in Ordinary to his Majesty Published by his Majesties Command LONDON Printed by J. Wallis for Benj. Tooke at the Ship in St. Pauls Church-yard 1682. 1 COR. 1. 10. Now I beseech you brethren by the Name of our Lord Jesus Christ that ye all spake the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgement WHAT the great Apostle stoop so low as to beseech and so passionately too by the Name of our Lord and Saviour Christ Be the People never so impatient boyl and toss and roar like a raging Sea sure here 's Charm enough to strike the World immediately into a Calm Beseech 't is tantamount to a Command he beseeches by a Name that cannot but prevail a Name whom Storm and Tempest it self must Obey But beseech or command 't is all one the World is deaf to all such Charms to all such Commands Be joyn'd together in the same and in the same judgement and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too united in a beautiful Order and Symmetry of parts alass when will this be Epicurus his Atoms will as soon by cross interfering motions weave themselves into a beautiful System of a World as mens thoughts variously cross and running counter unite in one Discipline one Doctrine one Church We shall never see Peace so long as there are rough uneven tempers in the World as unfit for Societies as some rough unhew'n Stones or knotty crooked pieces of Timber unfit for Building There are certain tempers naturally sour enough to break through Mountains and Rocks like Hanibal's vinegar and to dissolve the firmest Foundations of Government and Order And there is especially a Pharisaical Leven sour enough to put whole Societies and Kingdoms into a perfect fermentation We shall never be all alike till the different humors of our several constitutions be quite spent and we are mouldred away in our Graves to rotten Bones and Skulls then and not till then exactly all alike with half noses hollow-ey'd and grinning as Lucian describes Skulls of Wise-men Mad-men Fools Cynicks Politicians Hero's Beggers blended together in Charnel Houses But especially in Religion men never yet wanted pretences to disagree Cain and Abel though Brothers agree not in the same kinds of Sacrifices Contention once intruded into Heaven amongst the Gods that 's Romance but 't is too true she hath more than once intruded into the Church a bold and troublesome Guest What and will Religion then Religion which is or should be the very Bond and Cement of Societies will that also crumble us to pieces Nay then there 's little hope of Unity in this World Our Corinthians divide upon pretences specious enough even of honouring some Apollos others Paul others Cephas The least pretence of dividing will serve the turn when men are resolved to be quarrelsome especially in Citties of great Trade such as Corinth was the Metropolis of Achaia Rich Populous and Proud where as they Traffick'd with Forreigners Goods for Goods So they seem to have barter'd Religion for Religion too the Seller basely prostituting his judgement to the Buyers either Heresie or Schism to set off Goods the better and to advance Trade Our Apostle St. Paul though by degrees he deals very plainly with these Corinthians yet at the beginning of his persuasive to Unity he deals with them with all the tenderness immaginable But what shall we do now our modern Shismaticks are grown so stiff and stubborn that 't is to little purpose to Entreat them Begg or Command Weep or Thunder 't is all one they are inexorable they are inflexible If the Mercy of God in settling Religion here upon so good grounds by so legal and warrantable methods according to the model of the Primimitive Church if the Bloud of our Late Dread Sovereign the Church of Englands Martyr if this King 's incomparable Clemency can prevail nothing all the Passion of our Sacred Oratour St. Paul is utterly cast away They have been gently dealt with these many years and they are but the more hardned in the Schism The warm Sunbeams will sometimes but harden that Clay which heavier Storms may soften and make pliable to the Government But I must remember the Apostles condescension I must remember his pitty and his good nature and with all the moderation I can endeavour to remove some of the prejudices they have taken up against this Church And I must be so far free with them as to charge them with the following Mistakes three especially the ground of all the rest A false Notion of Christian Liberty A false Notion of Tender Conscience A false Notion of the Nature and Measures of a Due Reformation First A false Notion of Christian Liberty The Church we apprehend hath a Liberty infeoffed in Her to determine this way or that in matters of Decency and Order If this be the Churches Prerogative conveyed to her by Scripture particularly that of the Apostle Let all things be done Decently and in Order it is certainly my Christian Liberty to Obey warranted and secured to me virtually by the same Scripture When I am satisfied in Conscience that the Church maintains the Faith sound in all the Doctrines she professes which to say truth are the proper Objects about which Conscience acts 't is my Priviledge to be govern'd by her in other matters of less moment which do not directly and immediately concern Conscience farther then as a general Rule of Charity obliges me to obey For as the Apostles leaving out particulars there is a general Warrant for the Church to Prescribe so is it a Warrant to me who am a member of an Orthodox Visible Church-branch of Christs Holy Catholick Church to submit to that which makes it a Visible Church I mean Government and Order So that the Schismatick is so far wide in his Notion of Liberty that if I refuse to obey I in a manner fell away my Christian birth-right and basely betray my own Liberty For tho' we have often heard much talk to little purpose of Christian Liberty yet as the Apostle uses the word Liberty we are able to understand no morethan this that Christians under the Gospel are redeemed from the bondage of the Law So that I am at perfect Liberty to be Govern'd by a Christian Church the Obligation to the Mosaick Law being cancell'd Else there would be a Visible Church-Government in general Terms settled upon the Apostles Successors without Obedience to that Government which is an absurd Chimera Now then if the Schismatick tell us his Conscience will not suffer him to submit where then is his Liberty of Conscience who put those Fetters upon his Conscience but himself what Cyclops made those Fetters where were they forged in what Vulcans Shop in what Aetna but in his own zealous over-heated brain Does the Scripture
fetter his Conscience shew where if it be truly Conscience he pretends he is bound to shew either that to obey or not to obey is made by some positive Rule of Scripture indifferent as Marrying or not Marrying is or that the thing he boggles at is either morally ill or ill because forbidden by a Law Shew the Law or I shall without breach of Charity tell him 'T is Humour not Conscience If he would have things of Decency and Order left as indifferent as Marrying or not Marrying he roves ex-travegantly wide from the Case For in the one case the thing is by a Law indifferent and so is what it is necessarily indispensably and unalterably indifferent in the other 't is left to the Churches Prudence to determine there the indifferency being the immediate effect of that Law here the Churches determination the immediate effect of this Law And therefore the Apostles General Rule is a warrant to Conscience to secure it from all superstitious fear of being defiled when the Church is obeyed in things not repugnant to any particular express Rule of Scripture Secondly A false Notion of Tender Conscience If the Conscience be tender 't is because there appears at least some ill But unless some Law or other convince me that a thing is sinful in truth I count I am in some danger of incurring a Sin if I make that Evil which is not Evil. For who gave me Authority to call that Evil which God Almighty hath not by some Law or other declared to be so 't is a piece of Pride and Presumption in me to call that Evil which is not and I extort from God a part of his Sovereignty in doing so There is as black a Woe denounced by the Prophet against him that calls Good Evil as against him that calls Evil Good And therefore whatever the Schismatick apprehends of Tender Conscience startling at the appearance of Evil Conscience is as much in danger of being defiled by calling that Evil which is not Evil as by calling that not Evil which is really Evil. Liberty of Conscience and tenderness of Conscience and I fear God and I am afraid of Sin and I confess my weakness my Conscience will not allow it These are the words sweet as honey whereby the Ringleaders of our Schismaticks do insinuate their Poyson by so sweet a breath do they convey a holy contagion through a whole Conventicle presently as they say pestilential distempers are spread the farther by sweet perfumes Tender Conscience Who can withstand the Charm And Acknowledge my weakness Who can resist the power of the invincible Argument The Tender Conscience 't is confessed naturally moves pity but then it must be the Tender Conscience of such who make it a Case of Conscience to hearken to Reason who will withal be tender least they have a Conscience too tender in punctilio's that really concern not Conscience immediately For otherwise there is a Tenderness of Conscience which is caused by a certain sour fretting grating humor that corrodes that sours like the Leven of the Pharisee I mean perfect Ill Nature which mixed with a few unlucky grains of intemperate Zeal frets and galls the very heart of the man and so he easily mistakes in truth his Sore for the tenderness of his Conscience May not their weakness deserve some Pitty too Yes Charity may cover my Brother's failings but that weakness will not be covered which resolves to break out into Rebellion the next opportunity Truth now and never till now do I passionately and heartily deprecate None can more wish to be undeceived than we to be deceived in what we say of those whose hands were they as strong as their heads weak would quickly satisfie the world what Principles they are of then you should see that same weak Conscience all in Armour strong enough to manage a Sword against their King in an Army of Rebells Some of their late Scribling Champions flourishing a little in Print to give their own Party satisfaction not us after some sine harangues of inconveniency burdens and remitting being by us pressed to come to the main point to tell us downright what in our Church is in it self unlawful and then prove it not a word they are not bound to give Reasons they are above the low dispensation Is this weakness 'T is Pride and inflexible stubborness To them Scotus and Aquinas are Sots Cardinals veil your Caps a Conventicle can furnish you with Doctors more Seraphick more Irrefragable The Phanatick that they say went to Convert the Pope doubtless outfaced the Old Chair at Rome with much more Infallibility than ever pretended to sit there For most of those that dissent from us are Infallibly sure they are in the right and by the way it may be noted that ever since the Church of England renounced the Popes Infallibility they have lest us and resolve to keep us company no longer These are the men whose uncontroulable Conscience is above all Law or but for one Law and that is that it should be passed into a Law that their Conscience shall be bound up by no Law shall Mahomet go to the Mountain or the Mountain come to Mahomet shall these Mens Conscience come to the Law or the Law to these Mens Conscience a Garment may be as soon sitted to the Moon as such a system of Laws fram'd as shall fit every Man's Conscience It Pinches here widen the Law now it Pinches as much there widen that too till at last the Laws grown so much too wide as that the man's Conscience having got noom enough to turn it self with freedome wholly shakes off all Law and that which at first pretended only to Liberty shall very fairly end in Licentiousness Thirdly A false Notion of the Nature and Measure of a Due Reformation There is such a thing certainly as an obligation lying upon all Churches in all Ages since the first Preaching of the Gospel to maintain a Unity in some measure with the Primitive Church and to regulate all our Reformations by the General Ruled and Laws of the most Ancient Church if we are in earnest when we profess We Believe one Catholick and Apostolick Church Now if the new models of the pretended Reformers of our Reformation should take place they would so pare away from the Church of England every thing almost that ever the Primitive Church used that being reduced to a thing so utterly unlike what the Christian Church was at first we should seem totally to have broken the Unity The not weighing this hath made us run so headlong from the Church of Rome that we scarce own that to be a Reformation which rejects not almost every thing that ever was in use in that Church right or wrong We retain no not one thing but what was before that Churches Apostacy either exactly the same or very near it in the most Ancient Church and to reform otherwise then this I crave leave to say is to break