â—MPRIMATUR GVIL JANE Nov. 24. 1677. Mr. HALES's TREATISE OF SCHISM Examined and Censured By THOMAS LONG B. D. and Prebendary of EXETER To which are Added Mr. BAXTER's ARGUMENTS FOR Conformity WHEREIN The most Material Passages OF THE TREATISE of SCHISM ARE ANSWERED LONDON Printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-Yard 1678. Mr. HALES's TRACT OF SCHISM AND Schismaticks Printed by the Original Copy EXAMINED AND CENSURED Who is it can think to gain acceptance and credit with reasonable Men by opposing not only the present Church conversing in Earth but the uniform consent of the Church in all Ages Mr. Hales in his Miscellanies set forth by Mr. Garthwait Anno 1673. p. 260. LONDON Printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-Yard 1678. TO THE Right Reverend Father in GOD THOMAS LORD BISHOP OF EXETER IT was prophesied of our Saviour that the Government should be upon his shoulders Is 9. 6. and though he have devolved that burden upon mortal men which is Angelicis humeris formidandum yet doth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put under his shoulder and help them to bear it or they would soon sink under it For however it fares with the Church whether it be under persecution none are so much exposed to a fiery trial as they or whether it enjoy peace and plenty Pride and contention swels up some corrupt members to the daily vexation of their Heads Governors And how blameless soever their Persons be their Office is made a Crime Better things might have been expected from the Author of the Treatise hereafter considered wherein there is so much contempt poured out upon the Episcopal Office and on all Church authority and administrations that the Ink is not more black than the Calumny But where should the impetus of discontent and faction vent it self but against those rocks that are set by God Himself to give check and bounds unto it Now that in the Apostles days this sacred Order was appointed among other great ends as a remedy against Schism is acknowledged by such as are its reputed Adversaries In the Church of Alexandria from the time of St. Mark the Evangelist they were continued as a bulwork against Schism saith St. Hierom in his Epistle to Evagrius And in the Church of Corinth when Men begun to say I am of Paul and I of Apollo this Office was appointed that the seeds of Schism might be taken away saith the same Father on the first Chap. to Titus And he tells the Luciferians in a Dialogue with them That unless an eminent and uninterrupted power be by all given to the chief Pastors there will be as many schisms as there are Priests In all this St. Hierom followeth the more ancient Fathers Passibus aequis for Ignatius advised the Trallians to do nothing without their Bishop Which advice he repeating again tells them It is not my word but the Word of God and if ye suspect me to say this as understanding that there are Divisions among you he is my witness for whom I am in bonds that it was not man but the Spirit that declared this to me St. Clemens in his Epistle to the Corinth p. 57. says That the Apostles foreseeing that Divisions would arise as Christ had foretold did establish Bishops And the 32. Canon of the Apostles ordained That if any Presbyter or Deacon should make conventions without his Bishop he should be deposed In the 4th Oecumenical Council of Calcedon consisting of 630. Fathers there was read an Ancient Canon of the Council of Antioch to this effect If any Presbyter or Deacon contemning his Bishop shall separate and erect another Altar and will not obey the Bishop calling him home once and again we do utterly condemn such a one Which Canon being read by Aetius an Arch-Deacon the Fathers with one consent proclaimed This is a righteous Canon of the Holy Fathers In the Second Council of Carthage by the Eighth Canon it was provided That if any Presbyter lifted up with pride should make a Schism against his Bishop let him be accursed But in defiance of all these Canons and curses they have been accounted the only blessed Men in our times who have most vehemently decryed this holy Order and successfully maintained a Faction against them To whom if they are yet capable of any Counsel I would commend the moderation of Mr. Calvin who speaking of Popish Bishops Instit l. 4. c. 10. S. 6. saith If they were true Bishops I would yield them though not so much authority as they do require yet as much as is requisite for the well-ordering of Ecclesiastical Government And what he means by true Bishops he explaineth S. 1. The form of the Ancient Church sets before our eyes a pattern of the Divine institution for the order of governing his Church For though the Bishops of those times did set forth many Canons in which they seemed to express more than was expressed in the Holy Scripture yet they composed their whole Oeconomy with such caution according to that only rule of God's Word that you may easily perceive that they held nothing in this respect differing from the Word of God And in S. 4. he repeats the same Si rem intuemur reperiemus veteres Episcopos non alium regendae Ecclesiae formam voluisse fingere ab eâ quam Deus verbo suo praescripsit With how much truth and reverence doth this Learned man speak of those ancient Bishops of whom he says not only that they did not actually swerve from God's Word as to their Government but that they would not This Candor is much wanting in such as pretend to be Mr. Calvin's Disciples with whom this Sacred Function and all its Administrations are defamed as Antichristian and Popish and a Covenant for extirpating them root and branch is still pertinaciously adhered to But though the authority of these men be despised yet methinks that of our Saviour who hath made them his Ambassadors and Apostolus cujusque is est quisque and hath told us Luke 10. 16. He that heareth you heareth me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me should not be rejected nor those severe penalties under which he exacts our obedience to his Officers be slighted For whoever will not hear the Church is to be accounted as a Heathen or Publican and Mark 6. 11. Whosoever shall not receive you nor hear you It shall be more tolerable for Sodom and Gomorrha in the day of Judgment than for them And though wicked men do securely despise the censures of the Church yet hath Christ said Matth. 18. 18. of his Officers Whatsoever ye shall bind on Earth shall be bound in Heaven which authority the Church of God would not have exercised in the purest and most primitive times by so many and dreadful Anathema's if their great Lord had not authorized them or if they had not experienced the good effects
others in place and office as well as in reverence whereof we cannot expect a better proof than the Universal practice of the Churches of Christ even in the Apostles days and immediately after their decease For unless we could conceive that all the Churches should even in those Primitive times conspire together to cast off some other government appointed by Christ and admit of this to which they could have no temptation or inclination the People and Bishops both being then as sheep appointed to the slaughter we must needs conclude that a superiority of office and government as well as of reverence was their due Now not only the Persons that were set over the Churches and had the Characters of Episcopal Power and Jurisdiction are plainly recorded in the Writings of the Ancients but their power and superiority over Presbyters and Deacons their supreme care and inspection of the affairs of the Church are so fully explained as if they had been written on purpose to prevent the objections of these later days For instance we read in Authentick Authors of St. James at Hierusalem St. Mark at Alexandria Timothy at Ephesus Titus at Crete Crescens at Galatia Archippus at Caloss Epaphroditus at Philippi Gaius at Thessalonica Apollos at Corinth Linus and Anacletus at Rome Ignatius at Antioch Papias at Hierapolis Dionysius Areopagita at Athens Yea the Ancients tell us particularly who were those seven Angels of the Asian Churches that are either approved or reprehended for their government Viz. Antipas at Pergamus Polycarp at Smyrna Carpus at Thyatira Sagaris at Laodicea Melito at Sardis Onesimus at Ephesus And Ignatius gives the Angel of the Church of Philadelphia the like character as the Spirit of God doth though I find not his name It were no great difficulty to set down the Successors of divers of these Bishops through many ages of the Church together with the dignity and power they had as well over Presbyters as People Ignatius and Clemens Tertullian and Irenaeus Eusebius and Clemens Alexandrinus speak largely of them I shall hope to satisfie the Reader with a passage or two out of St. Hierome who is thought no Friend of Episcopacy yet in his Epistle to Evagrius he says Whatever Aaron and his Sons and the Levites could vindicate to themselves in the Temple the same may Bishops and Presbyters and Deacons challenge to themselves in the Christian Church Here you have a plain distinction of Orders And in his Epistle to Riparius you have a distinction of Power for speaking of Vigilantius an Heretical Presbyter he saith Miror sanctum Episcopum in cujus parochia esse Presbyter dicitur acquiescere ejus furori non virgâ Apostolicâ virgâque ferreâ confringere vas inutile tradere in interitum carnis ut spiritus salvus fiat I wonder the holy Bishop in whose Diocese the Heretical Presbyter is said to be doth not restrain his madness and with his Apostolical rod as with an Iron rod break that unprofitable Vessel and deliver him for the destruction of the flesh that his Soul may be saved So that there was a sub and supra by Christ's institution it did not all come from composition and agreement of Men among themselves as Mr. Hobs and our Author do affirm But if there were indeed a superiority of reverence due to Bishops by Christ's institution I fear the Author sinned against that institution when he spake so irreverently of them as in Page 226. speaking of contentions between Bishops Private and indifferent Persons may as securely be spectators of those contentions in respect of any peril of conscience as at a Cock-fight where Serpents fight who cares who hath the better the best Wish is that both may perish in the fight I know not under what temptation the Author was when he wrote this nor did he himself consider from what spirit it came St. Jude tells us v. 9. that Michael the Archangel when contending with the Devil he disputed about the body of Moses durst not bring against him a railing accusation but this Author whether Aerius revived or the Ghost of that Monster Smectymnuus become incarnate no Archangel I am sure doth not only despise Dominions and speak evil of Dignities but breaths out fire and utter destruction against Episcopacy root and branch Who the contending Bishops were of whom he speaks I have told you in the controversie between Victor and Polycrates the one contending too violently for a truth the other too tenaciously defending an ancient but erroneous custome The errors of both would extract pity and prayers from any Christian spirit that were sensible of humane infirmities When there arose a contention among Christ's own Disciples Luk. 9. 46. which should be the greatest And when the dispute about circumcision somewhat like this arose between Paul and Barnabas and them that came down from Judaea did Christ or his Apostles think themselves as unconcerned at these contentions as at a Cock-fight or had it been a fit option to wish that they might all perish How destructive are the curses of such men when their prayers their best wishes are for destruction There appears more of the Serpent in this rash vote than in all Victor's contention But our Author thinks he may be well excused for this uncharitable vote against Bishops seeing they had so little charity as by their frequent contests to make butter and cheese of one another p. 220. It is a sad story to read the great violences acted by some Bishops and the indignities and tortures indured by others in that period of time to which Socrates confines his History for in the close of it he says it contained the History of 140. Years from the beginning of Constantine's Empire unto the 17. consulship of Theodosius In all which time Socrates relates with as much sorrow as our Author seems to do with merriment what agonies and convulsions the Arian Heresie made in some Churches and the Schism of the Donatists in others where the Factions being cruel and implacable as often as they got any power did not only make butter and cheese but shed the bloud of the Orthodox and more peaceable Bishops There are still some such as would gladly reduce them again to butter and cheese and like vermin corrode and devour them too If any be of the Authors mind I hope and pray that God would give them repentance that they may live so peaceably under the Bishops of the Church here that they may live eternally with the Bishop of their Souls hereafter Or if they shall despise my advice I intreat them to consider that of Mr. Hales p. 223. It being a thing very convenient for the peace of the Church to have but one Bishop in one See at one time neither doth it any way savour of vice or misdemeanor their punishment sleeps not who unnecessarily and wantonly go about to infringe it I meet with one observation more fit to be animadverted on under this head which
to teach but command 1 Tim. 4. 11. to give charge concerning widows 1 Tim. 5. 1 7. how to receive accusations against Elders 1 Tim. 5. 19. how to ordain 1 Tim. 5. 22. and see that they held fast the form of sound words 2 Tim. 1. 13. to suppress striving about vain words and prophane bablings such as were the discourses of Hymenaeus and Philetus which did eat as a canker and overthrew the faith of some 2 Tim. 2. 14 16. to rebuke authoritatively such as would not endure sound doctrine but agreeably to their own lusts did heap up teachers to themselves having itching ears 2 Tim. 4. 2 3. And in like manner that Titus should suffer no man to despise his authority Titus 2. 15. but diligently discharge the duties for which the Apostle setled him in Crete i. e. to set in order things which were wanting and to ordain Elders in every City Titus 1. 5. and to reject hereticks after a second admonition Titus 3. 10. Besides we find the Spirit of God commending the Angel of the Church of Ephesus for shewing her hatred against the Nicolaitans and blaming the Angel of the Church of Pergamus for tolerating the Doctrines of Balaam and the Nicolaitans and the Angel of Thyatira for permitting the Doctrine and practice of Jezebel Rev. 2. 6. c. Nor did I ever hear yet of any Conventicle that pretended to have the face of a Church that did not exercise some authority over their members for as the Synod of Dort declared No order nor peace can be preserved in the Church if it should not be lawful for it so to judge of its own members as to restrain within bounds wavering and unsetled spirits This hath been the practice of the Churches of all Ages the particulars to which their authority did extend are not now to be reckoned nor the arguments for vindication thereof necessary to be insisted on I shall shut up this with that of Beza de pace Ecclesiae Neque enim Dei gratiâ ignoro Ecclesiam esse veritatis testem extra quam non sit salus Orthodoxorum consensum in Synodis adversùs Haereticos plurimi fieri par est Patrum in interpretandis Scripturis in refutandis erroribus in admonendis populis labores adeò non contemni oportet ut secundo à Scripturis loco meritò habeantur These things do certainly infer that Church-authority is something However our Author p. 224. dares to tell us that They do but abuse themselves and others that would perswade us that Bishops by Christ's institution have any superiority above other Men further than of Reverence And the reason which he gives for it is this For we have believed him that told us that in Jesus Christ there is neither high nor low and that in giving honour every Man should be ready to prefer another before himself Which reasons do as certainly conclude against Magistrates as Bishops viz. that there is no obedience no tribute or homage due to them by Christ's institution nothing further than an airy superiority of reverence which if the other were denyed would be but a mockery Like that wherewith the late Royal Martyr was Reverenced when the Usurpers robbed him of all that God and the Laws invested him withall and gave him only the superiority of reverence in a Noble Death But as to Bishops let our Author's Assertion Answer it self For first It grants that Bishops were by Christ's institution because by his institution they had a superiority of reverence above other Men. 2ly This superiority was grounded on their Office as Bishops that is Overseers of the Flock committed to their charge which Office was assigned to them by the Holy Ghost Acts 20. 28. And now I would have the Reader consider whether those that by the institution of Christ and of the Holy Ghost were made Rulers and Governors of the Church have no other superiority above other Men beside that of reverence There is more expressed Hebr. 13. 17. in these words Obey them that have the rule over you and submit your selves And when St. Paul instructs Timothy in the office of a Bishop he tells him how he should learn to rule the House of God 1 Tim. 3. 4. by ruling well his own house having his children in subjection with all gravity Again when he chargeth Timothy 1 Ep. 5. 17. to provide that those Presbyters that did not only rule well but laboured above others in the Word and Doctrine should be counted worthy of double honour he intended somewhat more than a superiority of Reverence namely an Honorary maintenance such as was the portion of the elder Brother under the Law not a precarious Eleemosynary stipend but that which was as due to them as the hire is to the labourer and I suppose that this is by Christ's institution the Apostle assuring us that as it was setled by a Divine institution under the Law Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel 1. Cor. 9. 14. Besides the Apostle grounds the superiority of Reverence on that of the office of governing labouring and watching for the Souls of the People So 1 Thessal 5. 12 13. We besseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake And that the Apostles were superior in office not only to the People but to the 72. Disciples and to the Deacons is clearly evinced by the Scriptures for upon the miscarriage of Judas another being to take his office Acts 1. 20. the Apostles met together and in a solemn assembly after prayer and supplication the lot fell on Matthias who was one of the 72. Disciples and had accompanied the Apostles all the time that the Lord Jesus went in and out among them And this method was to continue by Saint Paul's advice to Timothy 1. Ep. 3. 13. where such as had used the office of a Deacon well are said to purchase to themselves a good degree i. e. as the Assembly expound it doth deservedly purchase to himself the honour of a higher office in the Church And whereas we read Acts 1. 3. that our Saviour Christ after his Resurrection conversed 40. days with his Apostles speaking of the things pertaining to the Kingdom of God i. e. the teaching and governing of his Church and when he ascended up on high he gave some Apostles some Prophets c. not only for the work of the Ministry but preventing of false Doctrines and Schisms Ephes 4. 11-14 compared with 1 Cor. 12. 25 28 29. it is evident there was a superiority of office as well as of reverence given to the Teachers Governors of the Church For God hath set these several orders in his Church first Apostles secondarily Prophets c. all are not Apostles nor all Prophets nor all Teachers there were some even by God's institution above
of them Did the Apostle in vain derive a power to the Church of Corinth 1 Epist ch 5. v. 5. In the name of our Lord Jesus Christ to deliver such a one as the Incestuous person unto Satan for the destruction of the flesh that the spirit may be saved in the day of our Lord Jesus Or can we think the Records of the several Churches in those first Ages which relate the divers painful and languishing Distempers of Body as well as the anguish and trouble of Mind which seized on such as by the Censures of the Church were cast out of Christian communion into the power of Satan to be false or forged The Divine Judgments which pursue such as in our times have been deservedly ejected or do wilfully depart from the Church-communion who are for the most part given up to a reprobate sense and being possessed with a spirit of Giddiness and perversness do as Cain run up and down from the Presence of God in his Publick Worship like Vagabonds from one Faction to another till they fall into unnatural and diabolical practices and straying from Christ's Fold are made a Prey unto the Devil do evidently demonstrate that the Church-censures are not bruta fulmina but have powerful effects for the conversion or confusion of contumacious offenders But non tali Auxilio That Sacred Function which your Lordship sustains in our Church needs not so weak an Apology as I can make for it I have only endeavoured as I was able to silence the reproaches and contradictions of unreasonable Men by whose strivings the burden of Government which of it self is weighty enough is made to sit more uneasie on the shoulders of our spiritual Guides Against whom it is no difficult work to maintain that assertion of Dr. Hammond in his answer to the Catholick Gentleman p. 134. That as long as any particular Bishop remains in due subordination to his Canonical Superiors so long the departure of any Clergy-man that is under his Jurisdiction from that obedience which canonically he owes to him is in him that is thus guilty of it an act of Schism But this comes not now under consideration My present endeavours I do lay at your Lordships feet as an acknowledgment of that great happiness which we of your Lordships Diocess do injoy under your Government in which Authority and Meekness Candor and Courage Piety and Prudence are so duly tempered that though each of them be visible yet it is hardly discernable which is most prevalent That free and favourable access which your Lordship hath vouchsafed me in more private concerns hath incouraged me to this publick Address for the service of the Church hoping that the Work may find the like gracious acceptance as the Author hath both which as they really need so they humbly beg your Lordships pardon and protection which will be a sufficient Sanctuary against all Adversaries of the truths which he defends and therein of EXON New-Years Day 1677. Your Lordships most Humble and Obedient Servant THO. LONG when all other arguments have failed to cut the Gordian knot of our present peace and unity in pieces It is my endeavour by the following Exercitations to take this Sword out of the Enemies hands or at least to blunt the edge of it and make it unserviceable to evil designs When I first apprehended it I only let it fall on the Anvil by its own weight and every one may perceive how it yielded to that gentle Examination wherefore I was encouraged by a severer censure to lay it on the Anvil again and I hope with a few strokes I have so broken it that there is scarce an Artist among the Factions can so solder it as to make it hurtful or formidable again I could wish they would at last turn this and other such Swords into Plow-shares as Men of Evangelical Spirits ought to do and study to be quiet and do their own business But I think it not enough to deprive our Adversaries of this Weapon I shall attempt to vindicate the fame and reputation of the Venerable Mr. Hales of whose authority the Churches adversaries do often make use to the maintenance of Faction against her as sometime they did of the King 's for raising a Rebellion against Him It is an aggravation of sorrow that the Church like the Eagle should receive its most dangerous wounds by the darts which are feathered from her own wing And that that learning and piety which is wanting in the adverse party to inforce their own arguments and support their cause should be supplied by the Revolt as in the Apostates to Popery or the Captivity as in the case of Mr. Hales of some unsetled and unwary Sons of the Church of whose parts and reputation the Enemies on both sides have made more advantage than of their own This hath been the beginning and growth of Errors and Schismes when Men of subtile parts and popular esteem raise doubts and arguments against the truth and instill them into weaker judgments and unstable minds who are apt for want of understanding to take their Sophistry for solid reasoning and through affection to their Persons to adhere to them as to the most faithful guides and jurare in verba magistri But it is a very preposterous method to judge of the cause according to the reputation of such as espouse it S. Augustine gives us a safer rule nec causa causae nec persona personae praejudicet Let both causes and persons stand or fall according to their own merit That little which I can gather concerning Mr. Hales all which and a great deal more I charitably believe he did well deserve is to this effect compiled by Mr. Lloid in his Memoires p. 606. In writing of which it seems he consulted the present Bishop of Chester and Mr. Faringdon his familiar friends Mr. Hales was born in Kent and bred Fellow of Merton Colledge where he was chosen Greek Professor of Oxford Sir Dudley Carleton made him his Chaplain when he was at the Hague about the business of the Synod of Dort whereof being sent thither to that purpose he wrote a daily and exact account completed as appears in his Remains by Dr. Balcanquel At which Synod he hearing Episcopius well pressing as he thought that of Saint John 3. 16. he said There I bad John Calvin good night After this he was Fellow of Eaton and then Prebendary of Windsor in the first of which places he was Treasurer but which is strange such was his integrity and charity to his loss in point of Estate And Fellow such his prudence in avoiding the Oaths of the times without any snare to his Conscience A person of so large a capacity so sharp quick piercing and subtile a wit of so serene and profound a judgment beyond the ordinary reach built upon unordinary notions raised out of strange observations and comprehensive thoughts within himself and of so astonishing an industry that he became the
most absolute master of polite various and universal learning besides a deep insight into Religion In the search after which he was curious and of the knowledge of it studious as in the practice of it he was sincere And as strictly just in his dealings so he was extraordinarily kind sweet affable communicative humble and meek in converse and inimitably as well as unusually charitable giving away all that he had but his choice books and was forced to sell them at last He was as good a man as he was a great Scholar and as Bishop Pearson said of him It was near as easie a task for any one to become as knowing as so obliging He had so long and with such advantage and impartiality judged of all books things and men that he was the Oracle consulted by all the learned men of the Nation Dr. Hammond Mr. Chillingworth c. in cases that concerned either Whereupon he used to say of learned mens letters That they set up tops and he must whip them for them There are no monuments of his learning save the great Scholars made by his directions and assistance extant but Sir Henry Savil's Chrysostome which he corrected with great paines in his younger dayes and illustrated with admirable notes for which he is often honourably mentioned by Mr. Andrew Downs Greek Professor of Cambridge and a Collection of some choice Sermons and Letters made by Mr. Garthwait He was very tender of judging any but himself and never spake with complacency of any of his own works but his Sermon intitled Dixi Custodiam on Psalm 36. 1. And indeed had he been as good at the Custodiam as he was at the Dixi he had been an incomparable man For Bishop Pearson in his Preface to his Remains saith He was a man of as great sharpness quickness and subtilty of wit as ever this or perhaps any Nation bred His Industry did strive if it were possible to equal the largeness of his capacity Proportionable to his reading was his meditation which furnished him with a judgment beyond the vulgar reach of man So that he really was a most prodigious example of an acute and piercing wit of a vast and illimited knowledge of a severe and profound judgment Although this may seem as in it self it truly is a grand Eulogium yet I cannot esteem him less in any thing which belongs to a good man than in those intellectual perfections And had he never understood a Letter he had other ornaments sufficient to endear him As a Christian none ever more acquainted with the nature of the Gospel because none more studious of the knowledge of it or more curious in the search which being strengthned by those great advantages before mentioned could not prove otherwise than highly effectual He took indeed to himself a liberty of judging not of others but for himself And if ever any man might be allowed in these matters to judge it was he who had so long so much so advantagiously considered and which is more never could be said to have the least worldly design in his determinations He was not only most truly and strictly just in his secular transactions most exemplary meek and humble notwithstanding his perfections but beyond all example charitable giving unto all preserving nothing but his books to continue his learning and himself which when he had before digested he was forced at last to feed upon at the same time the happiest and most unfortunate Helluo of books the grand Exemplar of learning and of the envy and contempt which followeth it None was more solicited to write and thereby to teach the world than he yet none more resolved against it yet did he not hide his Talent being so communicative that his Chamber was a Church and his Chair a Pulpit So far Bishop Pearson who testifieth also that of all the Sermons Miscellanies c. then published for his we may be confident they were his And now you see the reason why Mr. Hales the famed Author of such a work was so highly esteemed by the Brethren of the Factions as that such of either the Presbyterian or Independent faction as defended their divisions and separations made him their Coryphaeus he being for parts and learning head and shoulders above the tallest of them The Treatise was printed as I find in an unhappy time Anno 1642. and although I am of the mind that by the weakness of the Arguments the Author intended rather to betray than defend the Schism yet the Separatists wanting better reasons made a great noise with these as if they were justified in their Schism by this work notwithstanding the demerits of their own The fame of this and some other Opinions of our Author came to the cognizance of that great Lover of learning and learned men Arch-bishop Laud who sent for him on purpose to admonish him of his faults and he being come to the Palace in the morning the Arch-bishop presently gives order to delay Dinner probably that he might have the more time for discourse with Mr. Hales and taking him to his Garden with him they continued their conference for some hours after which they were very good friends the Arch-bishop studying to prefer him and he praying for the Arch-bishop as his Chaplain And whereas he had been heard to say in his former days that he thought he should never dye a Martyr yet he was known to live a Confessor and if we will believe Mr. Marvel he dyed little less than a Martyr for the Doctrine and Discipline of the Church of England being by the enemies thereof deprived of all his livelihood and reduced to such extremities as did contribute to the shortning of his days Dr. Heylen in the Life of the Arch-Bishop tells us of another Book called Disquisitio brevis ascribed to Mr. Hales in which some of the principal Socinian Tenents were cunningly inserted pretending them for the best expedients to appease some controversies between us and Rome And that the Treatise of Schism not then Printed was transmitted from hand to hand in written Copies intended chiefly for the incouragement of our great Masters of wit and reason to despise the Authority of the Church the dispersing of which gave the Arch-Bishop occasion to send for him to Lambeth And that the Arch-bishop knew his abilities while he lived in Oxon For Dr. Heylen says he was a man of infinite reading and no less ingenuity free of discourse and as communicative of his knowledge as the celestial bodies of their light and influences And that after the discourse above intimated which continued from Nine of the Clock till the usual time of Dining was past and the Lord Conway and other Persons of Honor being there some of the Servants thought it necessary to give him notice how the time had passed away and then coming in high coloured and almost panting for want of breath enough to shew there had been some heats between them Mr. Hales met with Dr.
distinction that he still retains Unity As he is One so we call him GOD the Deity the Divine Nature and other Names of the same signification as he is distinguished so we call him Trinity Persons Father Son and Holy Ghost In this Trinity there is One Essence Two Emanations Three Persons or Relations Four Properties Five Notions A Notion is that by which any Person is known or signified The One Essence is GOD which with this relation that it doth generate or beget makes the Person of the Father The same Essence with this Relation that it is begotten makes the Person of the Son The same Essence with this relation that it proceedeth maketh the Person of the Holy Ghost The Two Emanations are to be begotten and to proceed or to be breathed out The Four Properties are First Innascibility and Inemanability the second is to generate these belong to the Father the third is to be begotten this belongs to the Son the fourth is to proceed or to be breathed out this belongs to the Holy Spirit The five Notions are first Innascibility the second is to beget the third is to be begotten the fourth Spiratio passiva to be breathed out the fifth Spiratio activa or to breath and this Notion belongs to the Father and the Son alike for Pater filius spirant Spiritum sanctum Hence it evidently follows that he who acknowledgeth thus much can never possibly scruple the Eternal Deity of the Son of God And then he ingenuously concludes If any Man think this Confession to be defective for I can conceive no more in this point necessary to be known let him supply what he conceives deficient and I shall thank him for his labour But to proceed The confutation of this Treatise of Schism will appear to be necessary not only to wipe off the aspersions of the Papists but to silence the Objections of Factious Persons who often take Arguments from it to defend themselves in their separation as will appear by that which followeth Mr. Hales had said p. 207. That the Church might be in any number more or less in any place Country or Nation it may be in all and for ought I know it may be in none without prejudice to the Definition of the Church or the truth of the Gospel This strange notion is contrary to what Mr. Hales delivers in his Golden Remains p. 260. When we appeal saith he to the Churches Testimony we content not our selves with any part of the Church actually existent but add unto it the perpetually successive testimony of the Church in all Ages since the Apostles time And p. 186. This succession of the Church is sufficient to prove where our Church was before Luther This strange notion I say That the Church visible may totally decay prevailed too far with Mr. Chillingworth who saith p. 239. It is not certain that the truth of the Article of the Holy Catholick Church depends upon the Actual existence of a Catholick Church but rather upon the right that the Church of Christ or rather to speak properly that the Gospel of Christ hath to be universally believed and therefore the Article may be true though there were no Church in the World Now though this were only a probleme which Mr. Chillingworth defends not but in the 14. p. of his Preface overthroweth saying I believe that our Saviour ever since his Ascension hath had in some place or other a visible true Church on Earth and that there will be such a Church to the Worlds end yet his Adversary p. 779. of Infidelity Unmasked falls heavily on him and tells him that this notion is not only against the Scripture Eph. 4. 11. but against all Protestants and all Christians and sends him to Calvin 's Institutions l. 4. c. 1. and to Volkelius whom he calls his Socinian Brother de verâ Rel. l. 6. c. 5. who prove a Succession of Pastors and Doctors to have been always in the Church Remansit Doctorum Pastorúmque officium nec non alia quaedam And indeed Dr. Potter whom Mr. Chillingworth defended had said truly That it was an error in the nature and matter of it properly Heretical to say the Church remained only in the party of Donatus and that it was much worse to say she remained no where for this were to overthrow the Article of the Catholick Church and is little less than blasphemy saith Arch-bishop Laud. Again Mr. Hales p. 218. said It is alike unlawful to make profession of known or suspected falshoods as to put in practice unlawful or suspected actions This argument Mr. Chillingworth improveth p. penult of his Preface to Charity maintained If a Church says he supposed to want nothing necessary require me to profess against my Conscience that I believe some error though never so small and innocent which I do not believe and will not allow me her communion but upon this condition in this case the Church for requiring this condition is Schismatical and not I for separating from the Church Mr. Baxter speaks much more like a Conformist in this case than either Mr. Hales or Mr. Chillingworth If a Church saith he p. 464. of Reasons for Christ Relig. S. 15. which in all other respects is purest and best will impose any sin upon all that will have any local communion with it though we must not separate from that Church as no Church yet must we not commit that sin but patiently suffer them to exclude us from their communion And I think it is more rational peaceably to dissent until we are actually excluded than presently to pronounce that Church Schismatical which requires such conditions of our communion For if that which I believe to be an error being if an error but small and innocent be required of me by a Church which maintaineth all necessary things I ought rather to submit to or at least peaceably with-hold my communion from that Church than to violate its communion by my separation because that Church which GOD hath preserved in all necessary truths may probably know that which I believe to be an error and but a small one if an error to be an important truth or if she be mistaken in such small things it is not schismatical in her to require my profession who may well be resolved of my doubt when so many wiser and better than my self after mature deliberation think fit to require it For as Mr. Hooker saith p. 100. In all right and equity that which the Church hath so long received and held for good that which publick approbation hath ratified must carry the benefit of presumption with it to be accounted meet and convenient And p. 55. This Opinion That the Authority of Man affirmatively in matters Divine is nothing worth being once inserted into the minds of the vulgar sort GOD knows what it may grow unto Thus much we see It hath already made Thousands so head-strong even in gross and palpable Errors that a Man
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.
Hales in this posthumous piece but with that inimicus homo whoever he be that hath sown tares among the good seed and wrapt up poyson in his Golden Remains And necessary it is that such noxious and unsavory weeds should be rooted out and not suffered to defile the grave of so Candid a person or made use of as a shelter for unclean creatures to hide themselves and croak under them as the Transproser doth who having raked a heap of them together from p. 175. to p. 183. fancieth himself as secure on that dunghil as if he were in some inchanted Castle The first thing that is obnoxious in the Treatise of Schism is p. 191. of the Posthumous works where it is said that Heresie and Schism as they are in common use are two Theological Mormo's or Scarcrows And what the Author means by common use you may be informed p. 213. where he says Arrianism Eutychianism Nestorianism Photinianism Sabellianism and many more you may add Socinianism too which is but a compound of those are but names of Schism howsoever in the common Language of the Fathers they were called heresies So that our Author explodes the Judgment of all the Fathers who condemned those things for Heresies which he thinks do scarce deserve the name of Schisms And a new notion of Heresies is brought in by him p. 214. Indeed Manicheism Valentinanism Marcionism Mahometanism are truly and properly heresies for we know that the Authors of them received them not but minted them themselves and so knew that which they taught to be a lye but can any man avouch saith our Author that Arrius and Nestorius and others that taught erroneously concerning the Trinity or the person of our Saviour did maliciously invent what they taught and not rather fall upon it by error and mistake Till that be done and that upon good evidence we will think no worse of all parties than needs we must and take these Rents in the Church to be but Schisms upon matter of Opinion If this be true in vain did the Bishops of the Primitive Church assemble in the Councils of Nice Ephesus and other places to condemn and suppress the Opinions of Arrius Nestorius and other Heresiarcha's And the fears and jealousies of the present Church concerning the growth of heresies are groundless for though the erring spirits of this age should revive all the dangerous tenets of Arrius Eutychius Nestorius Photinus and Sabellius and all the blasphemies of Manes Valentinian Marcion or Mahomet himself yet seeing they did not invent these errors themselves but fell on them by mistake though they adhere to them never so tenaciously and wilfully defend them they deserve but the name of Schismaticks And until some such persons as Simon Magus Montanus or Mahomet shall set up for a new God or a Holy Ghost or a Messias in direct opposition to the Gospel of our Lord and Saviour we need not trouble the world with the odious names of Heretick or Schismatick which are but Theological Scarcrows For p. 215. we are told that the Rents in the Church occasioned by those heresies were at the worst but Schisms upon matter of Opinion In which case saith our Author it is not a point of any great depth of Understanding to discover what we are to do so be it distemper and partiality do not intervene I do not yet see that opinionum varietas Opinantium unitas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that men of different Opinions in Christian Religion may not hold communion in Sacris and if occasion require I may go to an Arrian Church if there be no Arrianism exprest in their Liturgy This is expresly contrary to what I quoted from p. 229. It is not lawful for prayer hearing c. and as contrary to the Holy Scriptures Rom. 16. 17. Titus 3. 10. Ephes 5. 11. What error and confusion would these wilde notions bring into the Church if false Prophets and Deceivers should be permitted to teach and the People not restrained from hearing them although they should teach such damnable Doctrines as denyed the Lord that bought them I shall appeal therefore from the Author to Mr. Hales who tells us p. 192. However Heresie and Schism are but ridiculous terms in the common manage yet the things in themselves are of very considerable moment the one offending against truth the other against Charity and therefore both deadly So deadly that I cannot compare them better than to that Italian who designed to kill his enemy body and soul for Truth being the very Soul of the Church and Peace and Unity the great organ or instrument by which it becomes visible and prosperous the toleration of Heresie and Schism will be as destructive to the Church here as they will certainly be to the Authors of them without repentance hereafter There is a lesser mistake in our Author's definition of Schism p. 195. by which he excuseth all such from the guilt of Schism as do separate from that part of the visible Church whereof they were not once members On which account all such children as were born of Schismatical Parents though they defend the schism never so obstinately are not guilty whereas it is the duty of all Christians to live in communion with that part of the Catholick Church in which they reside and not to suffer themselves as our Author expresseth it like beasts of burthen to be imposed upon by their Predecessors The Schism of the Donatists is by our Author acknowledged to be a complete Schism upon the grounds mentioned p. 196. I demand therefore whether such children as were born to the Donatists and persisting in the opinions and practices of their Fore-fathers troubled the Churches of Africa 300. years together were guilty of Schism or no or whether such as among us were born of Anabaptistical or Quaking Parents and still persist in and propagate Church-divisions are complete Schismaticks or not And if we should try them by our Author 's own rules I am sure they will be found guilty The next error of our Author is his allowing of Separation upon Scruples and suspicions as p. 194. he says When either Acts unlawful or ministring just Scruple are required of us to be performed consent were conspiracy and open contestation is not faction or schism but due Christian animosity This just Scruple he calls p. 201. a strong suspicion and p. 218. Where suspected Opinions are made a piece of the Church-Liturgy he that separates is not the Schismatick It is like our Author forgat what he said a little before p. 217. that when Scruples of conscience began to be made or pretended then Schisms began to break in as also what is said p. 209. What if the Preacher deliver any Doctrine of the truth of which we are not well perswaded yet for all this we may not separate except we be constrained personally to bear a part in some suspected Act. Against this error of our Authors I affirm That
the Scruples and suspicions of private Christians concerning the lawfulness of Actions required by their Superiors cannot warrant their separation Because their obedience to Superiors in things not unlawful is their duty and to omit a certain duty upon a bare suspicion is dangerous and sinful And for a full answer to this error I desire it may be considered what a scrupulous Conscience is which I take to be such an act of the practical understanding as resolves what is or what is not to be done but with some fear and anxiety lest its determination be amiss And it differs from a doubting Conscience which assents to neither part of the question but remains unresolved as doubting of the true sense of the rule in which case it is resolved that in all things doubtful we are to take the safest course And doubtless that wherein the generality of wise and good Men as well Ancient as Modern are agreed is much more safe than that in which a few less knowing prejudicated and guilty persons pretend to be doubtful But where there are only groundless fears and scruples concerning some circumstance annexed to a known duty it is the sense even of our Non-conformists That if we cannot upon serious endeavours get rid of our Scruples we ought to act against them And this is so lawful and necessary that we cannot otherwise have either grace or peace See more to this purpose in a Sermon at Cripplegate on Acts 24. 26. p. 18 19. And if scruple and suspicion were a just plea for Separation then every discontented Person that is resolved to contemn his Superiours every one that is affectedly ignorant and lazy or refractory to better information every one that hath melancholy humours and temptations or wants true Christian Humility or Charity may make separation and yet be guiltless So that this Opinion of our Author's would be an Apology for all Separatists which being allowed there neither was nor can be any such sin as Schism For I suppose it is sufficiently known that neither the Doctrine or Worship of any Church is so well constituted but some unquiet spirits have raised scruples and suspicions concerning them And unless the Church have power to command things lawful and no way repugnant to the Word of God though some giddy Persons may scruple at them it is impossible that it should preserve it self from confusion The Apostles I am sure did practise this in the Synod at Hierusalem Acts 15. And St. Paul silenceth the objections of contentious and scrupulous Persons with the Custome of the Churches of God 1 Corinth 11. 16. Every Congregation that pretends to have the face of a Church requires the obedience of its Members to all Orders for publick Worship as well as their consent to their Articles of Faith and without this it could not subsist I shall conclude this with Mr. Baxter's advice in his Dispute of Ceremonies Ch. 15. S. 3. That the Duty of obeying being certain and the sinfulness of the thing commanded being uncertain and only Suspected we must go on the surer side And the Author of the Sermon on Acts 24. 16. gives a good reason for it saying If a Christian should forbear praying or receiving the Sacrament every time his scrupulous conscience tells him he had better wholly omit the duty than perform it in such a manner he would soon find to his sorrow the mischief of his scruples And he adviseth In all known necessary duties always do what you can when you cannot do what you would Our Author p. 202. falls on an Ancient controversie concerning the observation of Easter of which he gives us this imperfect account That it being upon error taken for necessary that an Easter must be kept and upon worse than Error if I may so speak for it was no less than a point of Judaism forced upon the Church thought further necessary that the ground for the keeping the time of that Feast must be the rule left by Moses to the Jews there arose a stout question whether we ought to Celebrate with the Jews on the 14th of the Moon or the Sunday following This matter though most unnecessary most vain yet caused as great a combustion as ever was in the Church the West separating from and refusing Communion with the East for many years together An impartial relation of the ground of this controversie as it lies in Church History will sufficiently discover how odiously it is represented First then whereas he says it was upon error taken for necessary that an Easter must be kept I answer if it were an error the Church had it from the Apostles themselves for although the contending parties differed among themselves in the day yet both agreed on the necessity of observing Easter in Commemoration of our Saviour's Resurrection And the Controversie concerning the day puts it out of controversie that there ought to be a day observed Some learned men have thought the setting a-part of an Easter day to be grounded on 1 Cor. 5. 8. where S. Paul speaking of the Christian Passover says Let us keep the Feast and Grotius observes that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to abstain from all work for the offering up of holy things to God If the observation of any day be necessary unto Christians this of Easter is because it is the Mother and ground of our weekly Sabbath and is supposed to be the same which S. John calls the Lords day Rev. 1. 10. But we need not seek express authority from Scripture to make it necessary the practice of the Apostles testified by such early and authentick witnesses and the continued celebration of it in all the Churches of God do evince that it was not taken up on an Error no more than the observation of the Weekly Sabbath Mr. Hales says enough to resolve this objection in his Golden Remains set forth by Mr. Garthwait 1673. p. 260. on the question how we may know the Scriptures to be the word of God When saith he we appeal to the Churches testimony we content not our selves with any part of the Church actually existent but add unto it the perpetually successive testimony of the Church in all Ages since the Apostles times viz. since its first beginning and out of both these draw an argument in this question of that force as that from it not the subtilest Disputer can find an escape For who is it that can think to find acceptance and credit with reasonable men by opposing not only the present Church conversing in earth but the uniform consent of the Church in all ages So that the Church in all Ages agreeing that an Easter must be kept it was not taken up upon Error Nor secondly was it upon worse than error i. e. as our Author affirms a point of Judaism grounded on the Law of Moses to the Jews that the observation thereof was by some Churches solemnized
on the 14th day of the Moon For the Eastern Churches alledging the practice of S. John and Philip for the 14th day had a better ground for it than a Jewish custom namely that of Christian Charity and Baronius notes it as worthy of our observation that the Apostles had anciently appointed that though Easter were observed on the Lords day by the generality of Christians yet they should gently tolerate the Judaizing Converts which were of the circumcision and were in great numbers in the Eastern parts See Baronius's Annals ad Ann. 167. p. 168. Now the Western Churches pleaded for their practice which was the observation of the Sunday following the Authority of S. Peter and S. Paul who had fully convinced the Gentile converts that all Jewish rites were to be laid aside as having had their full completion in Christ but yet as in other like cases they were instructed to bear with the Jews as for some time they did for the first time that this controversie was agitated was between Anicetus Bishop of Rome and Polycarp Bishop of Smyrna who according to the custom of other Asian Churches celebrated Easter day on the 14th of the Moon For which practice Polycarp alledged the Authority of S. John And Irenaeus in an Epistle mentioned by Eusebius l. 5. c. 18. tells us that Polycarp came to Rome to discourse with Anicetus concerning this and other different observations between the Eastern and Western Churches and having after some conference amicably agreed other controversies they still differed about this observation but without any violation of the bond of Charity for they communicated together Anicetus giving leave to Polycarp to perform the offices of Divine Worship in his Church and it was then concluded That both Churches should be at liberty to observe the Ancient customes delivered to them from their Predecessors But about the year of Christ 198. Victor Bishop of Rome revives the controversie with Polycrates Bishop of Ephesus who was then 65 years old and came within a little time of S. John being cotemporary with Polycarp Victor pleads that the custom of his Church was derived from the Apostles S. Peter and S. Paul and that all his Predecessors had celebrated Easter on the Lords day See Eusebius lib. 5. ch 21 22 23. And Nicephorus l. 4. c. 36. Polycrates in his Epistle mentioned by Eusebius l. 5. c. 24. replies That all the Provinces of Asia observed it according to an Ancient tradition received long before i. e. before the second Century from S. John and S. Philip from Polycarp Bishop of Smyrna from Thraseas Bishop of Eumenia Sagaris of Laodicea Papirius and Melito Bishops of Sardis who always practised according to the same Canon and all the Bishops of Asia then living consented to and subscribed his Epistle Upon this Victor beginneth to storm and threatneth to Excommunicate the Bishops of Asia as Heterodox and to that end he assembleth the Bishops under his Jurisdiction who with one consent declared for peace desiring his forbearance and disliking his too great severity The Epistle of Irenaeus to Victor on this occasion is yet extant in which he declares That although for his part he was resolved to observe the Feast of Easter on the Sunday according to the practice of the Western Church in which he lived yet he could not approve that the Eastern Church should be Excommunicated for observing an Ancient custom and mindeth Victor that the Bishops before him had never broken the Churches peace on this occasion But no mediation would prevail Victor was Victor still and proceeds to denounce an impotent sentence against the Asian Churches Baronius says something to excuse the severity of Victor viz. That as long as those Churches were Catholick and incorrupt they of Rome thought it expedient to tolerate that custom but when from that custom Schism and Heresie brake in upon the Asian Churches for Montanus having diffused his Heresie through Asia those Asians began to plead that they had received this Tradition from their Paraclete that the Pascha ought to be celebrated on the 14th of the Moon and on no other day and that all such as practised otherwise were in an error then Victor thought it his duty to restrain this error 2. This Opinion of keeping Easter after the Asian manner was taken up by many Hereticks and so spread it self that it invaded the very bosom of the Roman Church and pluckt thence one Blastus who in the face of that Church maintained the Asian against the Roman Custom Tertullian speaks of this Blastus in his book de Praescriptionibus c. 53. saying that he endeavoured to bring in Judaism affirming that the Christian Pascha was not to be kept otherwise than was prescribed by the Law of Moses And this opinion of Blastus drew away so many after him that Irenaeus wrote a book of Schism directed purposely against Blastus but could not recal him And now let the indifferent Reader judge whether the subject of this controversie were most unnecessary most vain as our Author declaims Victor indeed did prosecute it with too much heat insomuch that the Cardinal knows not what to say in his excuse An verò quod potestate jure faciebat recténe fecerit dubitatum est saith the Cardinal Doubtless the Asian Churches were sui juris not under the jurisdiction of Victor or if they had been yet was he not unblameable in Excommunicating all the Churches of Asia for the fault of some few that had crept in among them whom in due time they would have restrained by their own authority He was also too precipitate in not yielding to the mediation of his own Bishops in behalf of those Churches And lastly he was much more culpable for imposing this observation on the Asian Churches as a matter of Faith and judged them to be heterodox and excommunicate that would not submit Baronius his words ad annum Christi 198. p. 191. of the Antwerp edition are Totius Asia Ecclesias cum aliis finit imis tanquam alterius fidei opinionis à communi unitate Ecclesia amputare conatur Nor were the Asian Churches without fault for yielding so long to a Jewish Ceremony which might long ere that time have been decently buried as other Jewish customes had been And also for suffering some among them to teach a necessity of observing the Christian Pascha on the 14th day and no other So that to conclude though the Roman Church was in this particular stronger in the Faith yet as our Author saith they should have born with the imbecillity of their weaker Brethren a thing which he observes S. Paul would not refuse to do p. 218. To which I say that S. Paul did comply for a while with the Jewish Converts in the Case of Circumcision but when some of them pleaded for a necessity of Circumcision he thunders against that Opinion as loudly as Victor did against this saying That if they were Circumcised i. e. with an Opinion of the
points of Faith delivered in the Scriptures be better understood and confirmed than by the joynt consent of such Ancient Doctors who conversed with the Apostles or their immediate Successors and are rightly called Apostolici many of which were Persons of great Learning and Eloquence and so could not be charged with ignorance And doubtless they were very industrious in inquiring into the grounds of the Christian Faith for which they forsook all temporal accommodations and most of them their lives and against all opposition have not only handed down to us the Scriptures themselves pure and incorrupt but the proper and genuine sense of them We do not make them Judices but Indices fidei not the Authors but the witnesses to confirm and give evidence in matters of Faith 4. The Papists do calumniate the Reformed Divines as if they rejected the judgment of the Fathers whereas they do with one consent and none more readily than they of the Church of England appeal to their Authority for confirmation of the Faith which they profess I could easily fill a Volume with the testimonies of our Modern Divines concerning the authority of the Ancients how competent Judges they are of the questions now on foot The naming of some few will resolve us whether our Author's Opinion or theirs deserves the imputation of grosness and folly Calvin in his controversie with Pighius de libero Arbitrio says The controversie between me and Pighius would soon be ended if he would declare the tradition of the Church in the certain and perpetual consent of the Holy and Orthodox Bucer says as much on Matth. 1. concerning the consent of the Church about the perpetual Virginity of the Holy Virgin Mary That to doubt of that consent unless some plain Oracle of Scripture doth inforce it is not the part of them that have learned what the Church of Christ is When Zanchy was 70. Years old and had long studied the point He tells us in these words Hoc ego ingenuè profiteor talem esse meam conscientiam ut à veterum Patrum sive dogmatibus sive scripturarum interpretationibus non facilè nisi manifestis scripturarum testimoniis vel necessariis consequentiis apertisque demonstrationibus convictus atque coactus discedere queam Sic enim acquiescat mea conscientia in hac mentis quiete cupio etiam mori Epistola ad Confess fidei p. 47. Gualter in his Preface to Peter Martyr's common places says From hence come all kinds of evils the pest of disputatiousness the violation of all bonds of Charity and shaking the fundamentals of Faith because we do not reverence the Ancients as much as we ought Nor fear I to affirm that the chief cause of the Contentions of our Age is because most Divines insist on the Opinions of their present Masters and read their Books not enquiring what learned Antiquity did think or what errors and heresies were condemned by it As for the Divines of our own Church it may be sufficient to mention Bishop Jewel's Chalengee and how well he discharged it If any learned man of our adversaries said that learned Bishop or all the learned men that be alive be able to bring any one sufficient sentence out of any old Catholick Doctor or Father or out of any old General Council or out of the Holy Scriptures of God or any one example of the Primitive Church whereby it may be clearly and plainly proved that there was any private Mass in the world for 600 years after Christ or that c. to the number of 27. Articles now in controversie between us and the Church of Rome I am content to yield and to subscribe And in his Apologie for the Church of England he says We came as nigh as possibly we could to the Apostolical Churches and the Ancient Bishops neither did we direct our Doctrine only but our Sacraments and form of Publick Prayers to their rites and institutions And after him the Church provided by her constitutions Imprimis videant Concionatores ne quid unquam pro concione doceant quod à populo religiosè teneri credi volunt nisi quod consentaneum sit Veteri Novo Testamento quódque ex iis docuerint Antiqui Patres veteres Episcopi collegerint I add only that of the Royal Martyr in his discourse with Henderson 3d. paper When you and I differ about the sense of the Scriptures and I appeal to the unanimous consent of the Fathers and the Primitive Church you ought to find a more competent Judge or to rest in him that is proposed by me And this shall serve to assoil that question which our Author saith carryeth fire in the tail of it and brings with it a piece of Doctrine which is seldom pleasing to Superiors p. 200. But the fire proves an Ignis fatuus and our Author himself brings water enough to extinguish it for in p. 65. he saith If Aristotle and Aphrodiseus and Galen and the rest of those excellent men whom God hath endued with extraordinary portions of natural knowledge have with all thankful and ingenious men throughout all generations retained their credit intire notwithstanding it is acknowledged that they have all of them in many things swerved from the Truth Then why should not Christians express the same ingenuity to those who have laboured before us in the exposition of the Christian Faith and highly esteem them for their works sake their many infirmities notwithstanding From this general contempt of the Fathers our Author proceeds p. 206. to cast a slurr on S. Augustine For having mentioned S. Augustines argument which he maintained against the Donatists which was Unitatem Ecclesiae per totum Orbem dispersae propter nonnullorum peccata non esse deserendam i. e. that the Unity of the Church spread over the whole world ought not to be forsaken for the sins of some few that were in its communion he adds that though it were de facto false that Donatus his party shut up in Africa was the only Orthodox party yet it might have been true notwithstanding any thing S. Augustine brings to confute it And contrarily though it were de facto true that the part of Christians dispersed over the face of the Earth were the Orthodox yet it might have been false notwithstanding any thing S. Augustine brings to confirm it As if that learned Father who was as close and exact a disputant as the Church hath enjoyed ever since had wholly mistaken the question or were unable to urge one argument pro or con i.e. either for confutation of that wretched Schism or for defence of the Catholick Church That learned Father wrote a very large Volume against those Schismaticks which contains so much both of wit and Argument that there would not need any thing else to be said for the confutation of Schismaticks to the worlds end if his arguments were well understood and applyed And when our Author proves the Donatists in two
lines to be complete Schismaticks first for choosing a Bishop in opposition to the former secondly for erecting new places for the dividing party to meet in publickly I wonder with what confidence he could deny that S. Augustine had done so much in so many writings and disputations But when I consider how palpably this Author contradicts himself I cease to wonder that he should oppose and contemn that Great man For p. 208. he seems with some passion to interrogate Why might it not be lawful to go to Church with the Donatists and p. 215. why may I not go if occasion require to an Arrian Church when p. 229. he says expresly that it is not lawful no not for prayer hearing conference c. to assemble otherwise than by publick order is allowed And if our Author knew not that as well the Schism of the Donatists as the heresie of the Arrians was often condemned and forbidden by the Emperors and Councils of that age he was very ignorant indeed But the reason which our Author gives why S. Augustine said nothing to the question is as strange as any thing else S. Augustine saith our Author brought nothing to prove that the Orthodox were the true Church or the Donatists were Schismaticks For the Church may be in any number in any place country or nation it may be in all and for ought I know it may be in none without prejudice to the definition of a Church or the Truth of the Gospel He might as well have told us of a Church in Utopia which is the same with a Church in no place country or nation What Idea of the Church our Author conceived I cannot imagine but that which he expresseth concerning it is as contrary to the truth of all the Prophecies of the Old Testament as well as the description of it in the New from whence the definition is taken as light is to darkness For Acts 2. 41. ad finem the Church is described to be a number of men not all nor none called out of the world by the preaching of the Apostles and joyning themselves to their Spiritual guides by Baptism and breaking of Bread by publick Prayers and hearing the Word These in verse 47. are expresly called the Church and to this Church the Lord added daily such as should be saved Now such Churches were by Christ's commissions to be planted in all Nations which we believe was really effected and the truth thereof is still apparent that God hath given his Son the heathen for his inheritance and the utmost parts of the earth for hs possession and therefore to say that a Church may be in none either number or place for I suppose the Author intends both because if it may exist in no place it must not consist of any number nor so much as admit of one as contrary to sense and Reason as to the Truth of the Gospel And is such a fancy as that of Mrs. Trask who having shifted from one Conventicle to another in New-England and at last on pretence of impurity in their ordinances and members separated from them all affirmed that she alone was the Church and Spouse of Christ But I think Mr. Hales himself sufficiently refutes this fancy of our Author Page 185 186. of his Golden Remains he tells us that to prove the existence of our Church before Luther all that is necessary to be proved in the case is nothing else but this that there hath been from the Apostles times a perpetual succession of the Ministry to preach and to baptize of which by the providence of God there remains very good evidence to the world and shall remain Having told us that the Church may be in no place that is in effect that there may be no Church he doth with the more confidence affirm p. 213. That Church Authority is none and tradition for the most part but figment Answ As to traditions in general I defend them not nor can any man else but for such as bear the Characters which Vincentius Lirinensis describes quod ubique quod semper quod ab omnibus we have all reason imaginable to inforce the imbracing of such traditions as have been received and delivered to us by all the Churches of Christ in all ages and in all places unless we were of the Authors opinion that Church authority is none and this can never be made good but by proof of our Authors fiction of a Church in Utopia For if our Saviour did out of mankind redeem a Church by his own bloud if he planted it by his Apostles and promised his presence with it to the end of the world if he made it the ground and Pillar of Truth and promised to hear her prayers and to bind in heaven what they bound on earth and that the gates of Hell i.e. neither persecutions nor heresies nor schisms should prevail against it doubtless there is a Church and that Church hath some authority granted to her by her dear Redeemer to defend that peace and unity as well as those truths which he bequeathed to her Did our Saviour take care for the Church of the Jews only or did he not also mind the Christian Church when Matt. 18. 17. he enjoyns us even in private differences among our selves much more in those which concern the publick peace of the Church as in the case of scandals mentioned in the context v. 7. to go tell the Church and if any should neglect to hear the Church that he should be unto us as an heathen man and a Publican i.e. Excommunicate from that holy Society which punishment being spiritual doth clearly evince that the causes submitted to the judgment of the Church were spiritual also But I demand farther did the Apostles usurp more authority than was given them when they assembled together Acts 15. 6. about the case of Circumcision and after the difference had been fully debated by Peter Paul Barnabas and S. James in the presence of the Elders and the multitude they all agreed and that by the approbation of the Holy Ghost v. 28. to impose upon the Churches certain constitutions as necessary to be observed at that time for the peace of the Church If they did not then the Church had some authority And so when S. Paul pleaded the custom of the Churches of God against contentious persons in the Church of Corinth 1 Epist c. 11. v. 16. And doth not the same Apostle tell us that when our Saviour ascended up on high Eph. 4. 11. he placed rulers and governors in his Church whose care it should be to provide that the people should not be thenceforth as children tossed to and fro and carried about with every wind of Doctrine by the slight of men and cunning craftiness whereby they lie in wait to deceive v. 14. If Church authority be none to what end did S. Paul injoyn Timothy to see that women should keep silence in the Church 1 Tim. 2. 12. not only
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
civilized or religious Nations As therefore it is said of the rise of Nile which in plentiful streams spreads it self over Egypt and yet the Origin of it cannot be found that it comes from Heaven so these solemnities of Assemblies and sacred Rites for the Worship of God being found to abound every where and no humane institution can be alledged as the rise of them we may conclude them to flow from Heaven into the Souls and Consciences of Men. But St. Chrysostome on Hebrews 10. asks how God came to command it and he answers by condescending only and submitting himself to humane infirmities which condescension Oecumenius thus expresseth Because men had a conceit that it was convenient to offer up some part of their substance unto God and they were so strongly possessed with this conceit that if they offered it not to him they would have offered it up to Idols God saith he rather than they should offer unto Idols required them to offer unto himself The third Proposition is That it is a result of the Law of Nature that such Societies should have a power to preserve themselves For seeing God nor Nature do any thing in vain and without this power all Societies will soon be dissolved and perish it follows that both by the Law of God and Nature those Societies that are assembled for the Worship of God should have a power to maintain and preserve themselves This Mr. Hales affirms There is a necessity of disproportion or inequality between Men for were all persons equal the World could not subsist Now this inequality and power implie a superiority in some and a subordination in others for par in parem non habet potestatem if every one were left at his own liberty as none could rule so none would obey That therefore there should be both sub and supra is of the same Law of Nature without which there could be no government or order at all either in Civil or Ecclesiastical Societies And seeing as Aristotle observed that the Paternal power was the Original of all Government Pol. l. 1. c. 2. every Father governing his Family both as a Prince and as a Priest in the most ancient times it is evident that both by Nature and Religion there ought to be a sub and supra and if so our Saviour never did nor intended to alter such Laws but to reinforce and to confirm them which that he did hath been already proved However whether this power shall be exercised by one or more Persons and be derived by Succession or applied by election this is to be regulated according to some positive determination either Divine or Humane And if the Law of God or where that is silent which I think it is not in the case of sub and supra in Ecclesiastical officers the Law of Man shall set up one or more Governors for the government of the Church the Persons advanced by such authority ought to have more than a Superiority of Reverence namely of obedience and a willing submission in all lawful and honest commands I conclude therefore with my Author p. 193. Communion is the strength and ground of all Society whether Sacred or Civil whoever therefore they be that offend against this common Society and Friendliness of men and cause separation and breach among them if it be in Civil occasions are guilty of Sedition or Rebellion if it be by Occasion of Ecclesiastical differences they are guilty of Schism And it shall alway be a part of my Litany From all sedition privy conspiracy and rebellion from all false Doctrine Heresie and Schism from hardness of heart and contempt of thy Word and Commandments good Lord deliver us I shall consider only one instance more of the Author 's too great indulgence to Schism and Heresie and then leave it to the Reader to judge Whether the opinion of the Ancients as it is generally received by our Modern Divines or the fond conceptions of the Author be more agreeable to the nature of the things or conducing to the peace and prosperity of the Church The instance is that of the second Council of Nice of which he says p. 211. That until that Rout did set up Image-worship there was not any remarkable Schism upon just occasion of fact To this our Author gives an Answer himself page 201. where he describes Schism on matter of fact to be such a separation as is occasioned by requiring something to be done by us which either we know or strongly suspect to be unlawful and concludes p. 202. that the first notable Schism of which we read in the Church viz. that concerning the observation of Easter did contain in it matter of fact Now how can these two assertions be reconciled That until the Schism occasioned by setting up Image-worship there was not any remarkable Schism upon just occasion of fact And that the first notable Schism that we read of in the Church viz. that about Easter did contain matter of fact and it was 600. Years before a Schism so notable as that our Author thinks p. 203. all the World were Schismaticks And if our Author be right the occasion of fact was just for he determines it to be so when something is required to be done by us which either we know or strongly suspect to be unlawful And the Asian Churches thought it unlawful for them to submit to the authority of the Bishop of Rome who would impose on them a rite contrary to an ancient custome of theirs to be received as a matter of faith of which before Again he instanceth in the Schism of the Donatists which was a complete Schism by our Author 's own rules for they did not only erigere Altare contra Altare set up Bishop against Bishop to which our Author observes that St. Cyprian imputed the Original of all Church-disorders page 222. but they erected also new Churches and Oratories for the dividing Party to meet in publickly which serves to make a Schism complete p. 196. so that there were notable Schismes long before that occasioned by setting up Image-worship To that which follows in our Author p. 211. concerning Image-worship set up by the second Council of Nice I fully accord That in this the Schismatical party was the Synod it self and such as conspired with it For concerning the use of Images in Sacris first it is acknowledged by All That it is not a thing necessary 2. That it is by most suspected 3. It is by many held utterly unlawful and that the injoining of such a thing can be nothing but abuse And the refusal of communion here cannot be thought any other thing than duty All this is true but our Author speaks not the whole truth he calls that only schism which was heresie in a fundamental point concerning the Worship of God according to his express will in the second Commandment And when that Council had the confidence to condemn them as Hereticks that were
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
resolved by Tharasius malum perpetuò idem est aequale That evil is alway the same which sounding too Stoical one Epiphanius a Deacon and representative of Thomas Arch-Bishop of Sardinia solves it by saying That it held true especially in causes Ecclesiastical Aquibus decretis cùm parvis tùm magnis errare idem est siquidem in utrisque lex divina violatur for to erre from such decrees whether in small matters or great is a contempt of the Divine law But John a Monk Deputy for the Oriental thrones pronounceth this heresie worse than all other heresies and of all evils the worst as disturbing the whole Oeconomy of Christ However their penitents being but few for we find not above three or four mentioned they restore three of them to their dignities and one other Gregory Bishop of Neocaesareae who was judged to be a chief Leader of the Iconoclastae was admitted only to the Communion of the Church not to his Bishoprick although he declared for Image-worship But the Anathema is denounced against many others who abhorred this Idolatrous practice professing they did reject all images made by the hands of men and worshipped that only Qua filius Dei in Sacramento panis vini ante passionem seipsum expressit as did the whole Council of Frementum Theodosius Bishop of Ephesus Sisinnius of Pastilla Basilius and others And shortly after Charles the Great assembleth a Council of the Bishops of Italy France and Germany at Francfort Anno 792. of the transactions whereof we have four books yet extant in which we have not only the Canons of that Council but many Imperial Edicts for the taking away of Images and forbidding any worship to be given them Sir Henry Spelman p. 305. of his first Volume of Councils acquaints us that Charles the Great sent a book to Offa King of the Mercians wherein Images were decreed to be worshipped by this Synod of Nice of which he tell us from Hoveden That in that book many things disagreeing and contrary to the true faith were found especially that Images ought to be worshipped which the Church of God doth utterly condemn And that Alcuinus Master to Charles the Great but by birth a Britan in an Epistle written in the name of the Bishops and Princes of England and sent back to Charles the Great did wonderfully overthrow that opinion of the Nicene Council by testimonies of Holy Scripture which moved him to call that Synod of Francfort consisting of 300 Fathers who refuted and condemned this decree of worshipping Images which is the cause saith that Author why the Monuments of that Synod are suppressed And I suppose that all the Reformed Churches especially the Church of England cannot but abhor those that established so great an iniquity by a Law I remember the learned Doctor Jackson p. 113. of his Treatise of the Church saith that by the self same stroke by which this Council did de facto thrust all other out of the visible Church that would not worship Images they declared themselves to be excommunicated de Jure from the Holy Catholick Church and by consequence from Salvation When therefore our Author endeavours by his Rhetorical flourishes to make such destructive errors to dwindle into schisms and allows only the names of schism p. 213. to Arrianism Eutychianism c. I thought I had just cause to except against his first Paragraph especially when I found how much it took not only with the Fanaticks and some witty men of our days but with persons of real worth and learning one of which whom I forbear to name repeats the whole clause in a book of good note in these words It is very well observed by a learned and judicious Divine quoting the Tract of Schism which he calls that little but excellent Tract of Schism that heresie and schism as they are commonly used are two Theological Scar crows with which they who use to uphold a party in Religion use to fright away such as making inquiry into it are ready to relinquish and oppose it if it appear either erròneous or suspicious For as Plutarch reports of a Painter who having unskilfully painted a Cock chased away all cocks and hens that so the imperfection of his Art might not appear by comparison with nature so men willing for ends to admit of no fancy but their own endeavour to hinder an enquiry into it by way of comparison of somewhat with it peradventure truer that so the deformity of their own might not appear This story of a Cock I shall Answer with another of a Hen for I have seen a Countrey-man with the picture of a Hen Pheasant artificially drawn on a stained cloth and a little Pipe to call the Cock-pheasants to draw them from place to place until in pursuit of their pleasures they have been taken in a Snare The reputation of the Author is as a Pipe which calls unwary Persons to view the Pictures on that stained cloth whereof they that grow too fond may follow them to their own destruction Our Author page 215. gives his advice for the composing of Liturgies Were Liturgies and publick forms of service so framed as that they admitted not of particular and private fancies but contained only such things as in which all Christians do agree schisms on opinion were utterly vanished For consider of all Liturgies that are or ever have been and remove from them whatsoever is scandalous to any Party and leave nothing but what all agree on and the event shall be that the publick service and honour of God shall no way suffer Whereas to load our publick forms with the private fancies upon which we differ is the most soveraign way to perpetuate Schism to the Worlds end Prayer Confession Thanksgiving Reading of Scriptures Exposition of Scripture Administration of Sacraments in the plainest and simplest manner were matter enough to furnish out a sufficient Liturgy though nothing either of private opinion or of Church-pomp of Garments of prescribed Gestures of Imagery of Musick of matter concerning the Dead of many superfluities which creep into the Churches under the Name of Order and Decency did interpose it self for to charge Churches and Liturgies with things unnecessary was the first beginning of all Superstition We have a Devonshire Proverb He that builds his house by every ones chop Shall never see his Ouice drop If every Man's fancy should be complied with in the framing of a Liturgy it is most certain we should never have any seeing as there is scarce any part against which some do not except so others are offended at the very form as being a stinting of the Spirit and the opposing of a Directory to the Ancient Liturgy shews that this was the sense of the Presbyterians themselves which appears also by this that when they had in the Grand Debate given in their Objections to the Liturgy some of the Brotherhood had prepared another form but a great part of their Brethren objected many
things against that and never as yet did that I hear of agree upon any other nor I think ever will For let it be considered that there is scarce any part of our Liturgy which some have not excepted against and you will find our Author's advice impracticable He himself would have no Absolution as appears not only by his omission of that Office when he enumerates the parts of a Liturgy but by telling us that the power of the Keys belongs to every one Clergy or Lay Male or Female not only for himself but for the benefit of others p. 172. and p. 183. that you may as well make your Muletter your Confessor as your Parish-Priest Others will have no confession Some are displeased at the Responses others cannot be reconciled to the Lord's Prayer against the use of which as the Leaders of one Faction have Printed so the Grandees of another have often preached The Reader knows what sort of People cannot joyn in the Gloria Patri the Nicene and Athanasian Creeds and it is well if they will stand to the Apostles The Te Deum and Magnificat are displeasing to some the Collects because they are too short and the Litany because it is too long to others Some are angry at the Prayer for Bishops others not very well pleased with those for the King If you read what our Author saith p. 60. concerning the Sacrament of the Lord's Supper as 1. that in the Communion there is nothing given but Bread and Wine 2. The Bread and Wine are signs indeed but not of any thing there exhibited but of something given long before 3. That Jesus Christ is eaten at the Communion-Table in no sense neither spiritually by vertue of any thing done there nor really nor metaphorically nor literally 4. The Spiritual eating of Christ of common to all places as well as the Lords Table you may see the Author was no friend to the Office for Administration of the Lord's Supper And it 's well known who are enemies to that of Baptism Our Author dislikes the consecration of Bishops to whom he denies any Superiority but that of reverence others oppose the Ordination of Priests It is sad to consider at what a Distance many of our People yet keep themselves and children from the Catechism and Confirmation and the burial of the Dead only that of Marriage they are pretty well reconciled to So that I say our Author's Proposals are impracticable if not impossible to be observed either to remove from our Liturgies whatever is i.e. seems scandalous to every Party or to leave nothing but what all agree on and I think we shall all agree sooner in an Universal character and language too than in such a Liturgy Our first Reformers have given us undeniable Proofs that they were very learned and very good Men and Bishop Jewel in their name professeth that they did consult the ancient Liturgies of the purest times and adapted ours to them The Papists condemn us for castrating as much as was thought sinful must we be still condemned for retaining what is decent If any thing in our Liturgy had been contrary to the Word of God I am confident the Church would have expunged it as soon as its adversaries had discovered it but if it be quarrelled at for requiring us to worship God according to the Apostolical injunction in Decency and order we had rather be accounted beasts of burden in submitting to the lawful Ordinances of our Superiors than wild Asses for kicking against our Masters It hath alway been the practice of the Church of God conform to the practice of the Holy Apostles Acts 15. when any opinions or practices contrary to Faith or Unity began to prevail to assemble in Councils and Synods that by conference and consulting with the Scriptures and Primitive customes they might raise a fence against the growing torrent and as well confirm their own as confute the opinions and practices of their adversaries as may be seen in the Decrees and Canons made in the first 600 Years And when by general consent and subscription these Decrees were approved they did as occasion required insert sometimes into the Liturgy such passages out of their own or former Articles as might help to instruct the People in the true Faith and be an antidote against those poisonous errors that were become Epidemical Hence first the Apostles Creed and the Gloria Patri c. and those being not express enough against prevailing errors the Nicene and Athanasian Creeds were inserted and some whole Articles were added to the Apostles Creed And if as our Author saith a man may go to an Arrian Church so there be no Arrianism exprest in their Liturgy why may not our Superiors require our communion in the Liturgy which is free from that and all other Doctrinal errors And whereas our Liturgy is in all things conform to our Articles of Doctrine which are so free from the exceptions either of Calvinists or Arminians as that both Parties appeal to it as to the standard whereby they would have their Opinions tryed as appears in the late quiquarticular controversies between Doctor Heylin and Mr. Hickman I see no reason why they may not upon our Author's grounds conform much rather to ours than unto Arrian Liturgies A Liturgy that hath past many fiery Trials first in the Marian days when the Composers of it imbraced it at their Martyrdom after which it appeared so inoffensive to the Papists themselves which I account no small commendation that for some Years after Queen Elizabeth came to the Crown they omitted not to frequent the use of it and in the beginning of our troubles when the Smectymnuans heated the Irons and made it pass the trial Ordeal its innocency was such that it came off untoucht And when in the Grand Debate their Successors thought to have blown it up by the fewel which they had heaped together in a mock-liturgy their plot was so confused and imperfect that a great part of the Brotherhood were of the Opinion that the old was better And I am still perswaded if it were put to the vote whether this Liturgy should be retained or any other formerly used in the Primitive or now in use among the Reformed Churches brought into its room they would give the like suffrage as I have heard Sr. Harry Martyne did when some of Cromwels Confidents had moved the question whether They should have a King or no King that if they must have a King they had rather have the Old Gentleman meaning King Charles of blessed memory than any other in the Nation Our Author begins to treat of Conventicles from p. 226. and continueth it to the end The substance of which I shall present to the Reader in these several and divers Periods First he says truly 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
I have But shall I therefore wrong the truth and Church of God and my own and others Souls God forbid And page 52. he farther tells us I repent that I no more discouraged the spirit of peevish quarrelling with Superiors and Church-orders and though I ever disliked and opposed it yet that I sometimes did too much incourage such as were of their temper by speaking too sharply against those things which I thought to be Church corruptions and was too loth to displease the contentious for fear of being uncapable to do them good knowing the prophane to be much worse than they and meeting with too few religious persons that were not too much pleased with such invectives And as an Argument of his repentance he defends himself against Bagshaw who objected that he chose on Easter day to communicate in a very populous Church purposely that it might be known saying p. 76. If a man by many years forbearing all publick prayers and Sacrament should tempt others to think that he is against them or counts them needless how should he cure that scandal but by doing that openly pleading for it which he is supposed to be against Ministers being bound to teach the people by Example as well as Doctrine p. 78. And what he practised himself he carefully perswaded the people to avoid separation and hold communion in the parochial Churches For the Question which he maintained against Bagshaw was It is lawful to hold communion with such Christian Churches as have worthy or tolerable Pastors notwithstanding the Parochial order of them and the Ministers conformity and use of the Common Prayer-book and with two limitations concludes p. 89. That we ought to do so when some special reasons as from Authority scandal c. do require it And whereas by these actions and writings Mr. Baxter had so provoked the dissenting parties that it was objected as himself intimates in a second objection in the Preface of his Christian Directory That his writings differing from the common judgment had already caused offence to the Godly in the fourth Answer he sayes If God bless me with opportunity and help I will offend such men much more by endeavouring further than ever I have done the quenching of that fire which they are still blowing up and detecting the folly and mischief of those Logomachies by which they militate against Love and Concord and inflame and tear the Church of God and let them know that I am about it These are resolutions becoming a Minister of Christ an Ambassador of the Prince of Peace taken up after long and serious deliberation well rooted and fixed in his judgment and Conscience by reason whereof he was enabled through the Grace of God to withstand manifold temptations and violent oppositions to the contrary Nor can I think that such a man as Mr. Baxter can flee and desert so good a cause and after Vows to make enquiry and render himself guilty of all those calumnies and reproaches which his enemies have endeavoured to fix upon him Nor can I think that having brought our present controversies to so narrow a compass of ground he will contribute to the building of a Babel upon it This were to make good those hard speeches of Mr. Bagshaw against him who tells us p. 152. That one worthy of Credit told him that the Learned and Judicious Mr. Herle having read that cryed up book of his said It had been happy for the Church of God if Mr. Baxter's friends had never sent him to School and that Mr. Cawdry had the same opinion of it And that another person as knowing in the Mystery of Godliness as either of them told a friend of his that notwithstanding the noise about him Mr. Baxter would end in flesh and bloud And in a word this would set home his own fears upon his spirit that he might be a fire brand in hell for being a fire-brand in the Church I shall therefore charitably believe that though he seem to look another way yet he is labouring to bring the people that adhere to him to the harbour of Ecclesiastical peace and unity that he doth still preach up not holiness only but peace too without which he knows no man shall see God nor can I think that he doth now practise in contempt of Authority what himself had condemned in others or that he intends to harden the people in such a Separation as he had so long so passionately so rationally declaimed against I rather hope that he hath some dispensation from his Lawful Superiors and that by a pia fraus having greater advantages of doing good put into his hands he will by degrees improve them to the glory of God and the peace of this distracted Church If he drive any other design I would desire him to consider first how he can Answer his own Arguments unto men and secondly how to give an account to God for his contrary practices But I have a very great confidence that he who hath with great industry and faithfulness provided so many solid materials from the Scriptures and right reason for the supporting and beautifying a Temple of peace having carved and guilded them over with serious Protestations of his own pacifick intentions and variety of Rhetorick to perswade others will not be a Leader of that rabble which shall first break down the carved works with axes and hammers and at last though sore against his will raze the very foundations and cry Down with it down with it even to the ground Of the Church Mr. Baxter in his Reasons for the Christian Religion p. 464. S. 2. THE Church of Christ being his Body is but one and hath many parts but should have no Parties but unity and concord without Division S. 3. Therefore no Christian must be of a Party or Sect as such that is as dividing it self from the rest causing Schism or Contention in the Body or making a rent unnecessarily in any particular Church which is a part S. 8. Nothing will warrant us to separate from a Church as no Church but the want of something essential to a Church S. 11. It is essential to particular Political Churches that they be constituted of true Bishops or Pastors and of Flocks of baptized or professed Christians united for holy Communion in the worshipping of God and the promoting of the Salvation of the several Members S. 12. It is essential to a true Bishop or Pastor of the Church to be in office that is in authority and obligation appointed by Christ in Subordination to him in the three parts of his offices Prophetical Priestly and Kingly That is to teach the People to stand between them and God in Worship and to guide or govern them by the Paternal exercise of the Keys of his Church S. 15. If a Church which in all other respects is purest and best will impose any sin upon all that will have any local Communion with it though we must not separate from
that Church as no Church yet must we not commit that sin but patiently suffer them to exclude us from their Communion Of the Doctrine of the Church of England As for the Doctrine of the Church of England the Bishops and their Followers from the first Reformation begun by King Edward the Sixth were sound in Doctrine adhering to the Augustane method expressed now in the Articles and Homilies they differed not in any considerable point from those whom they called Puritans but it was in the form of Government Liturgy and Ceremonies that the difference lay The Independents as well as the Presbyterians offer to Subscribe the XXXIX Articles as distinct from Prelacy and Ceremony And when I was in the Country I knew not of one Minister to ten that are now silenced that was not in the main of the same Principles with my self Mr. Baxter's Reasons for Obedience in Lawful things page 483. of his five Disputations § 1. LEST Men that are apt to run from one extream into another should make an ill use of that which I have before written I shall here annex some Reasons to perswade Men to just obedience and preserve them from any sinful nonconformity to the commands of their Governours and the evil effects that are like to follow thereupon § 2. But first I will lay together some Propositions for decision of the Controversie How far we are bound to obey Mens Precepts about Religion Especially in case we doubt of the lawfulness of obeying them and so cannot obey them in faith § 3. Briefly 1. We must obey both Magistrates and Pastors in all things lawful which belong to their offices to command 2. It belongs not to their office to make God a new worship But to command the Mode and Circumstances of worship belongeth to their office for guiding them wherein God hath given them general rules 3. We must not take the Lawful commands of our Governours to be unlawful 4. If we do through weakness or perversness take Lawful things to be unlawful that will not excuse us in our disobedience Our error is our sin and one sin will not excuse another sin Even as on the other side if we judge things unlawful to be lawful that will not excuse us for our disobedience to God in obeying men 5. As I have before shewed many things that are miscommanded must be obeyed 6. As an erroneous judgment will not excuse us from Obedience to our Governours so much less will a doubtfulness excuse us 7. As such a doubting erring judgment cannot obey in plenary faith so much less can he disobey in faith For it is a known Command of God that we obey them that have the Rule over us but they have no word of God against the act of obedience now in question It is their own erring judgment that intangleth them in a necessity of sinning till it be changed 7. In doubtful cases it is our duty to use God's means for our information and one means is to consult with our Teachers and hear their words with teachableness and meekness 8. If upon advising with them we remain in doubt about the lawfulness of some Circumstance of order if it be such as may be dispensed with they should dispense with us if it may not be dispensed with without a greater injury to the Church or cause of God than our dispensation will countervail then is it our duty to obey our Teachers notwithstanding such doubts For it being their office to Teach us it must be our duty to believe them with a humane faith in cases where we have no Evidences to the contrary And the Duty of Obeying them being certain and the sinfulness of the thing commanded being uncertain unknown and only suspected we must go on the surer side 9. Yet must we in great and doubtful cases not take up with the suspected judgment of a single Pastor but apply our selves to the unanimous Pastors of other Churches 10. Christians should not be over-busie in prying into the work of their Governours nor too forward to suspect their determinations But when they know that it is their Rulers work to guide them by determining of due Circumstances of worship they should without causless scruples readily obey till they see just reason to stop them in their obedience They must not go out of their own places to search into the Actions of another Man's office to trouble themselves without any cause § 4. And now I intreat all humble Christians readily to obey both Magistrates and Pastors in all lawful things and to consider to that end of these Reasons following Reas 1. If you will not obey in Lawful things you deny authority or overthrow Government it self which is a great ordinance of God established in the fifth Commandment with promise And as that commandment respecting societies and common good is greater than the following commands as they respect the private good of our neighbours or are but particular means to that Publick good whose foundation is laid in the fifth commandment so accordingly the sin against this fifth commandment must be greater than that against the rest § 5. Reas 2. In disobeying the lawful commands of our Superiors we disobey Christ who ruleth by them as his officers Even as the disobeying a Justice of Peace or Judge is a disobeying of the soveraign Power yea in some cases when their sentence is unjust Some of the ancient Doctors thought that the fifth commandment was the last of the first Table of the Decalogue and that the Honouring of Governors is part of our Honour to God they being mentioned there as his officers with whom he himself is honoured or dishonoured obeyed or disobeyed For it is God's Authority that the Magistrate Parent and Pastor is endued with and empowred by to rule those that are put under them § 6. Reas 3. What confusion will be brought into the Church if Pastors be not obeyed in things lawful For instance If the Pastors appoint the Congregation to Assemble at one hour and the People will scruple the time and say it is unlawful and so will choose some of them one time and some another what disorder will here be and worse if the Pastors appoint a Place of worship and any of the People scruple obeying them and will come to another place what confusion will here be People are many and the Pastors are few and therefore there may be some unity if the People be Ruled by the Pastors but there can be none if the Pastors must be ruled by the People for the People will not agree among themselves and therefore if we obey one part of them we must disobey and displease the rest And their ignorance makes them unfit to rule § 7. Reas 4. Moreover disobedience in matters of Circumstance will exclude and overthrow the substance of the worship it self God commandeth us to pray If one part of the Church will not joyn with a stinted form of
which we translate Priests Sacrifice and Altars and our translation is not intolerable if Priest come from Presbyter I need not prove that if it do not yet all Ministers are subordinate to Christ in his Priestly office And the word Sacrifice is used of us and our offered Worship 1 Pet. 2. 5. Hebr. 13. 15 16. Phil. 4. 18. Eph. 5. 2. Ro. 12. 1. And Hebr. 13. 10. saith we have an Altar which word is frequently used in the Revelations in relation to Gospel-times We must not therefore be quarrelsome against the bare names unless they be abused to some ill use The Ancient Fathers and Churches did ever use all these words so familiarly without any question or scruple raised by the Orthodox or Hereticks about them that we should be wary how we condemn these words lest we give advantage to the Papists to tell their followers that all antiquity is on their side The Lords Supper is by Protestants truly called a Commemorative Sacrifice Of the Communion table c. Qu. 123. May the Communion Tables be turned Altarwise and railed in and is it lawful to come up to the rails to communicate Answ 1. God hath not given a particular command or prohibition about these circumstances but only general rules for edification unity decency and order 2. They that do it out of a design to draw men to Popery or to incourage men in it do sin 3. So do they that rail in the Table to signifie that Lay-Christians must not come to it but be kept at a distance 4. But where there are no such ends but only to imitate the Ancients that did thus and to shew reverence to the Table on the account of the Sacrament by keeping away dogs keeping boys from sitting on it and the professed doctrine of the Church condemneth Transubstantiation the real corporal-presence c. in this case Christians should take these for such as they are indifferent things and not censure or condemn each other for them 5. And to communicate is not only lawful in this case where we cannot prove that the Minister sinneth but even when we suspect an ill design in him which we cannot prove yea or when we can prove that his personal interpretation of the place name scituation and rail is unsound for we assemble there to communicate in and according to the professed doctrine of Christianity and the Churches and our own open profession and not after every private opinion and error of the Minister Of the Creed Qu. 139. What is the use and authority of the Creed is it of the Apostles framing or not Answ It s use is to be a plain explication of the Faith professed in the baptismal covenant And for the satisfaction of the Church that men indeed understand what they did in Baptism and professed to believe 2. It is the Word of God as to the matter of it whatever it be as to the order or composition of the words 3. It is not to be doubted but the Apostles did use a Creed commonly in their days which was the same with that now called the Apostles and the Nicene in the main 4. And it is easily probable that Christ composed a Creed when he made his Covenant and instituted baptism Matth. 28. 19. 5. That the Apostles did cause the baptizable to understand the three Articles of Christs own Creed and Covenant and used many explicatory words to make them understand it 6. It is more than probable that the matter opened by them was still the same when the words were not the same 7. And it is also more than probable that they did not needlesly vary the words lest it should teach men to vary the matter And lastly no doubt but this practice of the Apostles was imitated by the Churches and that thus the essentials of Religion were by the tradition of the Creed and Baptism delivered by themselves as far as Christianity went long before any book of the New Testament was written And the following Churches using the same Creed might so far well call it the Apostles Creed Of the Apocrypha Qu. 150. Is it lawful to read the Apocrypha or Homilies Answ It is lawful so be it they be sound doctrine and fitted to the peoples edification 2. So be it they be not read scandalously without sufficient differencing them from God's book 3. So they be not read to exclude or hinder the reading of the Scriptures or other necessary Church duty 4. So they be not read to keep up an ignorant lazy Ministry that can or will do no better 5. And especially if Authority command it and the Churches agreement require it Of the Oath of Canonical Obedience Qu. 153. May we lawfully swear obedience in all things lawful and honest either to Usurpers or to our lawful Pastors Answ If the King shall command us it is lawful So the old Nonconformists who thought the English Prelacy an unlawful office yet maintained that it is lawful to take the Oath of Canonical obedience because they thought it was imposed by the King and Laws and that we swear to them not as Officers claiming a divine right in the spiritual Government but as Ordinaries or Officers made by the King according to the Oath of Supremacy Of the Holiness of Churches Qu. 170. Are Temples Fonts Utensils Church-lands much more Ministers holy and what reverence is due to them as Holy Answ Temples Utensils Lands c. devoted and lawfully separated by man for holy uses are holy as justly related to God by that lawful separation Ministers are more holy than Temples Lands or Utensils as being nearlier related to holy things and things separated by God are more holy than those justly separated by man And so of Days every thing should be reverenced according to the measure of its holiness And this expressed by such signs gestures actions as are fittest to honour God to whom they are related And so to be uncovered in Church and use reverent carriage and gestures there doth tend to preserve due reverence to God and to his Worship 1 Cor. 16. 20. Of the power of the Magistrate in Circumstantials Those modes or circumstances of Worship which are necessary in genere but left undetermined by God in specie are left by God to humane prudential determination else an impossibility should be necessary It is left to humane determination what Place the publick Assemblies shall be held in And to determine of the time except where God hath determined already and what Utensils to imploy about the publick Worship Some decent Habit is necessary either the Magistrate or the Minister or associated Pastors must determine what I think neither Magistrate nor Synod should do more than hinder indecency if they do and tye all to one habit and suppose it were an indecent habit yet this is but an imprudent use of power it is a thing within the Magistrates reach he doth not an aliene work but his
far as I understand the greatest part if not three for one of the English Ministers are of this mind That unordained Elders wanting power to preach or administer Sacraments are not Officers in the Church of God's appointment of this number I am one and Mr. Vines was another Of Bishops As for Bishops viz. a Diocesan ruling all the Presbyters but leaving the Presbyters to rule the People and consequently taking to himself the sole or chief power of Ordination but leaving censures and absolution to them except in case of Appeal to himself I must needs say that this sort of Episcopacy is very ancient and hath been for many Ages of very common reception through a great part of the Church And if I lived in a place where this government were established and managed for God I would submit thereto and live peaceably under it and do nothing to the disturbance disgrace or discouragement of it You may see how far Mr. Vines and Mr. Baxter did agree in the notion of a Bishop over many Presbyters Of which Grotius in his Commentary on the Acts and particularly chap. 17. saith that as in every particular Synagogue many of which were in some one City in Jerusalem 480. there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such was the Primitive Bishop And doubtless the first Bishops were over the community of Presbyters as Presbyters in joynt relation to one Church or region which region being upon the increase of believers divided into more Churches and in after-times those Churches assigned to particular men yet he the Bishop continued Bishop over them still For that you say he had a negative voice that is more than ever I saw proved or I think ever shall for the first 200. Years and yet I have laboured to enquire into it That makes him Angelus Princeps not Angelus Praeses as Dr. Reinolds saith Calvin denies that and makes him Consul in Senatu or as the Speaker in the House of Parliament which as I have heard that D. B. did say was but to make him foreman of the Jury As touching the introduction of ruling Elders such as are modelled out by Parliament my judgment is sufficiently known I am of your judgment in the point There should be such Elders as have power to preach as well as rule On this Mr. Baxter reflects p. 353. Though Mr. Vines here yield not the negative voice to have been de facto in the first or second age nor to be de Jure yet he without any question yielded to the stating of a President durante vitâ if he prove not unworthy which was one point that I propounded to him and I make no doubt but he would have yielded to a voluntary consent of Presbyters de facto not to ordain without the President And the difficulties that are before us de facto in setting up a Parochial Episcopacy which he mentioneth I have cleared already in these Papers shewing partly that the thing is already existent and partly how more fully to accomplish it The Instances which he gives are in the Episcopacy of the Protestant Churches in Poland from Adrian Regenvolscius Hist Eccles Sclavon l. 3. p. 424. N. B. Whereas from the first reformation of the Churches in the Province of the lesser Polonia it hath been received by use and custome that out of the Elders of all those Districtus Divisions which are 36. in Number one Primate or Chief in Order who is commonly called Superintendent of the Churches of lesser Poland and doth preside over the Provincial Synods be chosen by the Authority consent and suffrage of the Provincial Synod and that he be inaugurated and declared not by imposition of hands to avoid the suspicion of Primacy and the appearance of authority and power over the other Elders only by benediction and fraternal Prayers and by reading over the offices which concern this function and the prayers of the whole Synod for the sake of government and good order in the Church of God c. The other instance is of the Churches of the Bohemian Confession who have among the Pastors of the Churches their Conseniors and Seniors and one President over all related by the same Regenvolscius p. 315. The Elders or the Superintendents of the Bohemian and Moravian Churches c. are for the most part chosen out of their Fellow-Elders and are ordained and consecrated to the office of Seigniory by imposition of hands and publick inauguration c. Those that treated with the Bishops 1660. did yield to such an Episcopacy as the old Non-conformists would scarce generally have consented to i. e. to Bishop Usher's model Episcopacy is not such an upstart thing nor defended by such contemptible reasons as that the controversie is like to dye with this age undoubtedly there will be a godly and learned Party for it while the World endureth And it is a numerous party all the Greek Church the Armenian Syrian Abassine and all others but a few of the Reformed For Denmark Sweden part of Germany and Transylvania have a Superintendency as high as that I plead for p. 11. If you know no godly persons of the Episcopal way I do and as my acquaintance increaseth I know more and more and some I take to be much better than my self I will say a greater word that I know those of them whom I think as godly humble Ministers as most of the Non-conformists whom I know p. 12. and I believe there are many hundred godly Ministers in the Church of England and that their Churches are true Churches And I am confident most of the Ministers in England would be content to yield to such an Episcopacy as you may find in the published judgments of Bish Hall Usher Dr. Forbes Hodsworth and others Preface to the Five Disputations p. 9. Of Sacriledge Qu. 171. What is Sacriledge Ans It is a robbing God by the unjust alienation of Holy things As deposing Kings silencing true Ministers the unjust alienating of Temples Utensils Lands Days separated by God himself and justly consecrated by Man Mr. Vines his Letter to Mr. Baxter p. 35. of the 5. Disput concerning Sacriledge As for your Question about Sacriledge I am very near you in the present Opinion The point was never stated nor debated in the Isle of Wight I did for my part decline the dispute for I could not maintain the cause as on the Parliament side And because both I and others were unwilling it was never brought to open debate The Commissioners did argue it with the King but they went upon grounds of Law and Polity and it was only about Bishops Lands for they then averred the continuance of Dean and Chapter Lands to the use of the Church Some deny that there is any sin of Sacriledge under the Gospel and if there be any they agree not in the definition Some hold an Alienation of Church-goods in case of Necessity and then make the necessity what and as