Churches as Jerusalem Antioch Rome Ephesus Corinth and this practice and succession setled before St. John the Apostle dyed All which as it clearly shewes those severall Angels of the severall Churches to whom our Saviour by Saint John did write could be no other then such Bishops having chief care of and rule in those Churches therfore more chargeable with the Corruptions prevailing in them So doth it clearly convince that plea of the Adversaries which amounts to a charging the first Bishops with Usurpation and invasion upon the right of Presbyters or particular Congregations to be a conceit altogether unreasonable for it is beyond all Imagination that Saint John would have suffered such an invasion or that those first Bishops who conversed with the Apostles and were their disciples should make such an invasion and immediately subvert the Apostolicall order pretended for the Presbyterian Consistory Or that those first Bishops being holy men and many of them Martyrs for still we finde the heathen Persecutors sought chiefly after the Bishop of the Church that the chief Pastor being smitten the flock might be more easily scattered should be so ambitious and unjust or lastly that the Presbyters then should be so tame as not once to complain of the wrong done them or to transmit their Protestation against it to Posterity To conclude this Tryal by Scripture It comes to this issue The Adversaries were bound to shew direct Authority of Scripture against Episcopal Government it being in possession established by the continued Authority of this Nationall Church and which is more by the perpetuall practice of the Catholick Church against this it was expected they should bring some places of Scripture forbidding that power of Ordination and Jurisdiction to be committed to speciall hands such as Bishops properly taken or commending it to the Consistory of Presbyters or some instances at least of that power exercised by such a company Whereas all they can evince out of Scripture is that there were Presbyters strictly so taken and of the inferiour rank which being granted them we shew there was a Prelacy still over such Presbyters still there were special men that had an inspection and rule over them and when the Apostles went off the practise of the Church shewes the power was left in the hands of special men called Bishops properly So that the Government of the Church by Bishops appears as was said above conformable not onely to the Universal practise of the Church after the Apostles time but also to the Word of God i.e. to the practise and patterns we have there 1. of our Saviour appointing twelve Apostles and besides and under them seventy Disciples of a lower rank 2. of Apostolical practise by which we find the power exercised by special Elders viz. the Apostles themselves or other choice men appointed thereunto by them whereas all Elders had power of the Ministry of the Word and Sacraments 3. of the several Angels of the several Churches to whom the Epistles were directed Rev. c. 2. 3. which is the last instance in holy Writ to this purpose §. XV Episcopacy most agreeable to the reason of Church-government Lastly The Government of the Church by Bishops was said above to be most agreeable to the reason of Church-government for preserving Unity and excluding Schism This is very obvious in the writings of the Fathers St. Cyprian had much to do with the Novatian Schismaticks of his time which caused him to write many Epistles upon that occasion and a Book intituled De Vnitate Ecclesiae wherein he shewes the Unity of the Church as to the preventing of Schisme stands much upon this that there be one Bishop in one Church St. Hierom whom they of the Presbyterian perswasion take for their best friend because he strives to advance the Order of Presbyters as much as he can yet as he denies the power of Ordination belongs to Presbyters so he acknowledges that Bishops were appointed over Presbyters to keep out Faction and Schism that the people should not say as they did at Corinth I am of Paul I of Apollos I of this Teacher I of that And for his saying of Presbyters that they did anciently communi consilio with joint advice rule the Churches is not to be understood exclusivè to the Bishop for such a time was never known in the Church but joyntly with him as his Council so were the Presbyteri Civitatis to the Bishop and their advice was more used and there was more cause for it before the many Canons and decrees of Councils gave rule in most particulars what the Bishop should do as it was by that time S. Jerom wrote and whatever he saith for the advancing of the order of Presbyters it is but to set them above all Deacons even those that immediately attended on the Bishop and it seems carried themselves too high it is not to equal them to Bishops whose Prelacy St. Jerome acknowledged and thought it very necessary for this purpose of keeping out Schism which the Parity of Presbyters would expose it to And I would appeale to the reason of any of that perswasion whether it were not more convenient and necessary for keeping all in order to have one aged grave learned and experienced in the way of the Church to be the standing Moderator of the Classis or company of Presbyters than to change their Moderator year by year and leave the place open to every young unexperienc'd Presbyter that can make a faction to advance him unto it I have heard this inconvenience complained on by some of the new erected Classes whereas a Bishop being such a Moderator as is fixed and above all competition is more enabled to keep all ordinary Presbyters in their station and within their bounds And then again I would demand whether the Apostles who complained of Divisions as in the Church of Corinth and of false Teachers there and elswhere were not careful to provide the most reasonable Expedient in government against them It cannot be denyed and upon this score and to this very end of preserving Schism it cannot be thought otherwise but that the Apostles gave beginning to this Government throughout the Church 1. Notwithstanding those of the Classicall perswasion bear themselves much upon Mr. Blondels Collections whose pains might have been better implyed to the use of the Church upon some other Argument For in this it is impossible to drive out of Antiquity though ransaked over again any more to the purpose of the Presbyterian claim than has been already acknowledged and the weakness of it discovered viz. That it seems to be the judgement of some Fathers that the name Bishop was at first common to all Elders and that those Bishops mentioned Phil. 1. 1. 1 Tim. 3. Tit. 1. were Presbyters or Elders of the second rank But what advantage is this to the cause they would establish without proving also that the power of Ordination and Government which we appropriate to
in the Church For our Saviour left his Apostles with full power extraordinary and ordinary for the planting and propagating his Church through the World The ordinary power they were to leave unto others after them for continuing of his Church to the Worlds end viz the power of Reconciliation in the Ministry of the Word Sacraments the power of ordaining and sending others and the power of jurisdicton and government How and into what hands they communicated these severall powers That 's the question Some of the Ancients apprehend it thus That they committed the whole power to those first Elders they placed in every City where the Church was planted so that those first Elders were properly Bishops having power to ordain other Ministers and Labourers as the encrease or extent of the Church required Other Fathers or ancient Writers seem to apprehend those first Elders to be meer Presbyters to whom the whole power was not committed but that afterwards upon the encrease of the Church other speciall Men were intrusted with it to ordain others as need required and as Generall Pastors to rule and over-see the whole Church with all the particular Congregations and Presbyters or inferiour Pastors belonging to it Either way is sufficient for establishing the Episcopall power and government and the Adversaries thereof as they cannot disprove it if we say those first Elders were Bishops properly so neither will they gain any thing if we grant them in courtesy thus much that the first Elders were meer Presbyters For see briefly what they can say against the first or draw from the second Against the first they usually say 1. If those Bishops at Philippi were so properly then were there more than one Bishop in one City or Church Answ This indeed was absurd and inconvenient and never suffered in the Church inlarged and established but in the Church Nascent or beginning it might be very reasonable by way of provision for the future enlargement establishment of that Church So we find 12. Apostles left in the Church of Jerusalem by our Saviour in order to their propagating and governing the Church through the whole World And so in some great Cities where and from which the Gospel might suddenly spread it self the Apostles might provisionally leave more than One Elder vested with power for the supply of the Church enlarged Secondly If the Elders or Bishops mentioned in those places were Bishops properly vested with such power then would the Apostle also have remembred the other sort of Elders between them and Deacons Answ But what if there were not yet in that Church Elders or Presbyters of the second sort For no Church at first was full Or if there were such in that Church why might he not salute both sorts under that general name Bishop Thirdly But then the Apostle did not distinctly set down the Office of the one or the other for having set down the office of a Bishop he presently goes to the Deacon 1 Tim. 3. Tit. 1. 5. Answ It was not the Apostles purpose in those places distinctly to set down the Office of Elders nor of Deacons but the general qualification of the Persons to be admitted to those Offices We may ask of them Where has the Apostle distinctly set down or described the Office of a Lady-Elder They are fain to force it out of one word Ruling 1 Tim. 4. 17. which belongs to the Preaching Elders as they well acknowledge In the places above mentioned the Apostle gives as I said qualifications fitting the Persons of both sorts of Elders that then were or should be in the Church for the duties there hinted teaching ruling do belong to both sorts of Elders but with Subordination of the one to the other And if they will have the word rule 1 Tim. 4. 17. insinuate a distinct Office of Elders from the preaching Elders without any intimation of such an Office anywhere else in Scripture why might not we say with more reason that the same word in the forementioned place 1 Tim. 3. 5. belongs to Bishops of both sorts according to their order and station to rule or take care of the Church of God Especially seeing we shew elsewhere in the same Epistle such a Prelacy or supereminent power of rule given to Timothy distinctly from other Elders as Lay hands suddenly on no man Rebuke not an Elder receive no accusation against an Elder c. cap. 5. v. 19. 22. Like speciall power given to Titus as we see in that Epistle besides all the acts of ordinary power exercised by the Apostles and not communicated in general to Presbyters And so the exhortation of the Apostle Acts 20. 28. might generally fit both sorts of Elders or Bishops supposing those of the inferiour rank present there that they should all of them feed the Flock according to their several stations and in that subordination of Rule which was in the Church But if we grant them that those Elders or Bishops in the above cited places were not Bishops properly but ordinary presbyters What can they draw from thence advantagious either to the Classicall or Congregational pretension when as there is no instance in all Scripture of the Power vested in a Classis or consistory of Presbyters or in every particular Congregation but on the contrary where ever there is mention of the exercising of the power for ordination by laying on hands or for Jurisdiction in rebuking or receiving accusation against an Elder in rejecting Heretiks or the like we find it always done by the Apostles or speciall men appointed thereunto as Timothy Titus Nor is it to any purpose to reply as they doe These were extraordinary men Apostles or Evangelists and so exercised that power as such For albeit in the office of Apostle and Evangelist there was something extraordinary and supposing Timothy Titus may passe under the Title of Evangelists yet the power of ordination and Jurisdiction was ordinary and to continue in the Church and to be communicated unto others as was most convenient What help therefore can the Adversaries have in the Apostles and Evangelists being extraordinary persons unlesse they can shew the power did ordinarily belong to and was exercised by the company of Presbyters or else demonstrate it was left in their hands by expresse and peremptory order from the Apostles So that here they would be non-suited laying their plea only by Scripture against Universall Tradition and practice of the Church for the Scripture story goes not downe to the departure of the Apostles Now after they were gone off it clearly appeared by the practice of the whole Church in what hands the chief power and Government was left viz. not to Presbyters in common but in speciall hands according to the instances and examples of the exercising that power in the Apostles Time The Ancient Records also which continue the Church story from that Time give us the succession of Bishops from the Apostles in the more eminent
is now in Heaven at Gods Right Hand we on Earth and if we understand Him and our selves how when we are admitted to the Sacrament we are applying to God by him and receiving from God through him the greatest benefits we cannot but think there is cause for the greatest expression of our most humble acknowledgments Bowing at the Name of JESUS is by the Church appointed to be done sometimes in publick Divine Service as an acknowledgment of his Deity his Exaltation and Lordship over all set out Act. 2. 36. Phil. 2. 11. and that we are his poor devoted Creatures whom he has made and redeemed It is a divine worship standing in such inward acknowledgment and honour and outward bowing of the body given to the Person of Christ known by that Name and it is strange if any Christian should deny it lawfull to worship and adore our Saviour Christ at any time especially to doe it when he is named considering what the Apostle also saith Phil. 2. 10. which must needs infer at least that it may be done when he is named So here is no new Worship invented by the Church for the Worship then given is due to God and prescribed by him but the performance of it onely determined when it shall be given or expressed viz. at the Name of Jesus or when he is named As for that precept of the Apostle Abstain from all appearance of evill 1 Thes. 5. 22. which they make a pretence for their declining of the Rites and Ceremonies of this Church It gives direction for private practice in things left indifferent to our choice in the occurrencies of life gives no warrant against Authority to use liberty in things determined thereby under pretence of appearance of evill in them as said Treat 2. cap. 1. For here we are still bound according to the Rule often above delivered to shew the thing enjoyned by Authority is not onely in appearance but indeed evill in it self formally or forbidden by Gods positive command Again The Rites Ceremonies and Practices of this Church have not to any judgement cleared from Passion Prejudice or Faction an appearance of evil in them i. e. of Superstition or Wil-worship as they fancie ignorantly or wilfully but of good i. e. of order decency reverence devotion expression of the duty we are about and of the internal worship then yeelded Of all which there is a fairer appearance in the communion of this Church than in the confused and irreverend deportments of their Assemblies §. XXII Touching the point of worship Now to the end that they which understand not so much as they should in the points of Worship and Adoration may better conceive what error and offence they run into by their causelesse and inconsiderate feare of Superstition in many just and lawfull practices of the Church I must first tell them that by their abstaining from the publick service of God because the Prayers are in Set-forms by their not comming to the Communion because to be received Kneeling by withholding their Children from Baptisme rather than they should be signed with the crosse and the like they make themselves guilty of wilfull neglect of duty to God of obedâ—ence to the Church and fall into that superstition which is called Negative For they place Religion in not doing these account themselves therfore godly and pure and make such abhorring or abstinence from these a mark of their Religion or Sect And then that may better understand themselves in the point of Worship they ought to put a difference between the Substance and the Circumstantials of Worship The Substance of Worship stands as said above in a due act internall externall directed on the due object and this is of Gods prescription The Circumstantials of Worship are seen in the decent and profitable managing of the Worship for Time Place Order or the like and in these the Church has power Again Worship is determined Objectively to such or such a thing or person receiving the worship or Circumstancially ad hic nunc to the time and place The Church has no power in the first cannot transferre any religious worship upon an undue Object but has power in the Second may appoint when and where and by whom and on what occasion the worship due to God and prescribed by him shall be performed in publick For Words that are heard and Things that are seen carrying in them a remembrance of benefits and duties and therefore Motives of Worship to God who gives the benefit and expects the duty may determine our Worship to time and place inciting us to perform it then and there when and where we hear such Words or see such Things and this is a Circumstantiall determination of Worship not an Objective When the people heard Moses words they bowed the head and Worshiped Exod. 12. 27. What! not the Words which Moses spake but they worshipped the Lord upon hearing such words as conteined such Motives of Worship In that Idolatrous Worship Dan. 3. at the hearing of the Instruments of Musick they fell down c. The Worship was not given to the sound but at the sound to the Idol erected the sound of that Musick did onely circumstancially determine the Worshâ—p but the Golden Image Objectively and that made the Idolatry So when religious worship for the reason is alike is given to our Saviour Christ upon the hearing of his name Jesus not letters and syllables of his Name but the Person of our Saviour is the Object of the Worship and the naming or speaking of his Name Jesus which notes his Person and withall carryes in it the remembrance of that Salvation he wrought for us and therefore the greatest Motive of worship does determine the Worship Circumstantially i. e. the performance of it to such a time or occasion So for Things seen which bear the remembrance of such benefits as may give Motive of Worship and determine it not Objectively but this way rather then that The Ark with the Mercy seat was the sign and witnesse of Gods presence there I will meet with thee and commune with thee Exod 25. 22. and therefore they worshipped towards it Worship at his footstoole Ps. 99. 5. and 132. 7. So it was called because of the speciall exhibition of his presence on Earth Now the worship was not given to the Ark Objectively but to God only that way or thitherward rather then other Thus Daniel prayed towards Jerusalem c. 6. 10. And should any that I may speak of Rites not enjoyned by this Church yet practiced by some and no question piously pray as the Ancient Christians did towards the East in acknowledgement of the light of the Gospel risen upon them or at their comming into Gods house bow themselves in sense of the great presence and of the holy duties they come to and of their own unworthinesse or in their approach to the holy Table bow or prostrate themselves to the ground in
A Compendious DISCOURSE UPON THE CASE As it stands between the Church of England and of Rome on the one hand and again between the same Church of England and those Congregations which have divided from it on the other hand TOGETHER WITH The Treatise of the Division of the English Church and the Romish upon the REFORMATION Enlarged with some Explicatory Additionalls By H. F. D.D. LONDON Printed by J. G. for R. Royston at the Anstel in Ivy-lane 1655. To the READER BE pleased to understand that for amending not a few faults escaped in the first Edition of the Treatise touching The Division of the English and Romish Church upon the Reformation the Printer intended a second In order to which the Corrections were sent up to him with some explicatory Additionalls but other more necessary imployments intervening caused him to lay it aside and when I thought he had forgotten it and was willing he should doe so he lets me know he had reprinted some sheets of it I did not like he should after almost two years suppression send it abroad with no more advantage it came therefore into my minde to draw up the Case into a more compendious and methodicall Discourse and to adde the other part of the Case as it stands betweene us and those that have divided from us still making references to the like points and passages as they lye scattered in the Two Treatises before printed This of the Division c. and that other of Certain considerations touching this Church What is here done is intended and accordingly contrived with such brevity and plainnesse as the Cause would well permit for satisfaction of those who not acquainted with large Controversies are ready to receive the instruction given them and being still in the Vnity and Communion of this Chu are willing to continue therein notwithstanding the Temptations on both sides or else following the seduction of the one side or the other Romish or Sectarian in the simplicity of their hearts are not unwilling to return upon discovery of the Error and danger of their Way Which that they may see I pray God in time to open their Eyes ERRATA PAge 15. l. 28. adde former p. 24. l. 11. after serving God adde Rom. 12. 1. p. 28. l. 15. for or Western r. and Western l. 25. after of which tima adde i. e. of the four first generall Councels p. 31. l. 20. for Christ alwayes r. and alwayes p. 45. l. 27. after yet adde they think p. 49. l. 13. for Act r. Article p. 54. l. 6. for of r. or p. 87. ult. for preserving r. preventing p. 111. 16. for understanding r. undervaluing p. 122. l. 25. for know r. knew p. 126. l. 11. for that may r. that they may p. 129. l. 25. for his r. their p. 136. l. 15. for the old Prophet r. old Prophets p. 144. for cares r. jarres A Compendious Discourse upon the case as it stands between the Church of England and of Rome on the one side And again between the same Church of England and those who have divided from it on the other §. I. The Church of England I Need not premise any thing for distinguishing the three Parties concerned in this case They are too much at odds and their differences too many and notorious yet lest there be a mistake in Names because all the Sects in this Nation call themselves Churches and Churches of England therefore by the Church of England is understood the Church of Christ in this Land established upon the Reformation holding out her Doctrine and Government in the 39. Articles her Liturgy and Publick Divine Service in the Book of Common-Prayer and all those are called Sectaries and are proved so to be who of what perswasion soever have departed from or refused to hold communion with this Church upon dislike of Doctrine Government Liturgy Rites and Ceremonies or any of these The Church of England standing thus between the Church of Rome on the one hand and the aforesaid Sects which have divided from it on the other hand is challenged and assaulted by both put now to defend it self against both Which brings to mind the Device of some Romanist who to make himself merry has pictured an English Protestant standing between a Papist and an Independent borrowing Arguments and Reasons from the One to oppose or answer the Other Against the Papists he must plead as do all Sectaries Invisibility of the Church Scripture alone Liberty of private judgment against other Sects he must help himself by urging as do the Papists the visible condition of the Church the Authority of it Catholick Tradition and Practice and the Succession of Bishops and Pastors Well the Romanists may thus seemingly please themselves but indeed This of all other Reformed Churches has been and is by reason of its most regular Reformation their great eye-sore and heart-sorrow And the English Protestant or obedient Son of the Church of England as he is well set between a Papist and Sectarie as between two Extremes so he onely is able to stand against the opposition or pretensions of both for if we examine the false Grounds and deceiving Principles of Both as to this point of the Constitution Government and Communion of the Church we shall clearly see the Truth lyes in the midst between both and the Church of ENGLAND holds and maintains it To give some Instances §. II. First instance in Holy and Catholick I. The Church of Christ according to the Article of our Beliefe is One Holy Catholick The Romanists run away with the name Catholick appropriating it to themselves and every Sect with the title Holy holding themselves the only Congregations of Saints And as the Romanists enforce the name Catholick to the prejudice of the Title Holy admitting no Church to be Catholick that will not defile it self with their errors and corruptions So Sectaries under pretence of advancing Holinesse and purity and of gathering a Holy Church and assembly of known Saints overthrow the Catholick and draw the Church of Christ into a corner confining it to their own Sect or perswasion Now see the Church of England in the midst which by a most regular and warrantable Reformation had respect to both and in relation to the title Holy provided for purity of Doctrine and worship so that there can be no just complaint of Errors retained and for purity of life by coercion of Ecclesiasticall censure so that no scandalous or notorious offender should be suffered So in relation to the title Catholick this Church did retain as for Belief so for practice whatever had that stamp of Consent of all Ages upon it not confining the Church of Christ within the bounds of her perswasion but leaving it stil Catholick and communicable to all such Christian Assemblies as doe not wilfully cut themselves off but are careful so far as they have means to hold the Vnity of faith with the bond of charity which is necessary
pretending only to private or selfe-reformation Such was the Schism of former Separatists whilest this Church stood free from violence They went their way and it remained where it was This incurrs the guilt aforesaid of high disobedience and breach of Charity but not in so high a degree as that which followes A Schism that not only divides from the Communion but also offers violence to the destruction of the Church pulls down what was not only persons and Governours to set themselves in their places but also the form and government it selfe to set up their own in stead of it This is higher and farther than ever any of the Ancient Schismatikes went which changed not the form of Government alwayes used in the Church and this will be considerable in the violence of our modern Schism But before we charge them according to the premises let us clear the Case as it stands between the Church of England and that of Rome charging us with Schisme upon the Reformation §. IV. Our Defence against the Church of Rome Our Defence in generall comes to this as it was touched Tr. 1. c. 4. 5 6. This Church had Cause for such Reformation and Authority for the doing it sufficient both For when such Errors prevail in a Church and come to such generall practice it is high time by due Reformation to cast them out and when they are in Authority be convinced and doe it then is the Reformation just and lawfull First there was sufficient Cause by reason of Error and corruption in belief and Worship such as we could not continue in without gross dissembling and wrong to our consciences and Gods honour The truth and evidence of this stands upon the examination of those doctrines touching Faith and Worship wherewith the English Church was generally tainted according to the Romish infection The tryall whereof was in part made Tr. 1. c. 30. to shew that the points wherein they and we differ cannot be as they would impose upon the world Catholick doctrines i. e. the beliefe and practice of the Church in all ages since the Apostles or as S. Jude ver. 3. calls it the faith once delivered But farther to the end that they which cannot examine all the Romish doctrines whether they be Catholick or professed in all Ages may briefly and more neer at hand see so far into that Church as to perceive it is not such a Church that they who have means to know better can safely or conscionably communicate with We will make a brief tryall or estimate of a Church by the Faith Worship Sacraments professed practiced administred therein for these the Romanists will not deny to belong immediately to the constitution of the Church and therefore fit to give us direction for holding or not holding Communion As for example If we finde any Church or Congregation of Men calling themselves Christians deny directly and peremptorily any Article of the Creed or Belief into which all Christians are baptized as professed Arrians and Socinians doe it is evident their Error is immediately against the foundation they doe not deserve the name of Christian Churches We doe not so charge the Church of Rome But albeit she holds the Foundation yet finde we her superstructures in no less matters than of Faith and Worship to be such as the Foundation will not safely bear nor any good Christian coming to the knowledge of them conscionably endure For when any Church propounds any thing as matter of Faith Worship without manifesting the truth thereof to mens consciences by clear consequence from those prime Fundamentals into which they are baptized or from Scripture it selfe it is intolerable For this Rule is just and reasonable Whatever the Church propounds so to be believed and practiced it stands bound so to manifest the same else it sets it selfe in Gods stead taking an immediate dominion over mens faith and consciences but in all other things which the Church propounds and enjoynes as matters of Order Ceremony discipline for the more significant profession of that Faith or the more decent performance of that Worship every Member of the Church is to obey or to bring as expresse warrant from Gods word against the particular he refuses to doe as the command is expresse which binds him to obey those that are over him in the Lord Were this Rule well held to there would have been more peace in the Church It was necessary for peaceable subjection Tr. 2. c. 1. will be useful below against those that causelesly divide from this Church And as to the present Case we did not quarrell at the Church of Rome for matters of Rite Order or the like but of Faith and Worship The superadded Articles being so farre from a manifestation by clear consequence as above said that they proved clearly inconsistent with the Word and the worship then in an unknown tongue against the Apostle plainly 1. Cor. 14. against the reason of a reasonable serving of God beside that Worship which was given to Images against the express words of the second commandment Lastly examine a Church by the Sacraments in it administred Those two which confessedly are of Christs appointment Where we finde the Cup denyed to the Cummunicants we see a direct breach of Institution a defrauding the People of God of that part of the Sacrament which affords and makes them partakers of Christs blood-shed also where we finde a daily propitiatory Sacrifice established we plainly see a depravation of the Sacrament and a derogation to the One oblation upon the Cross Thus to say nothing of Primitive Antiquity it is cleer to every one that sees any thing there is just Cause of Reformation where such Errors and Corruptions have prevailed and of ceasing to communicate at least as to those Errors and Practises with that Church which will not being admonished reform them so that if the Question be put to any man whether he will be of the English Church as it was corrupted together with the Romish or as it was after reformed it amounts to this Whether he would be a sick and diseased man or whole and healthfull Whether keep company with persons infected or with those that are cleare and sound The choice is easie to a man in his wits §. V. Iust and sufficient Authority for publick Reformation But to cast those Errors and Corruptions out of a Church by publick Reformation is required Sufficient Authority That also was not here wanting both the Civill and the Ecclesiasticall Both these were seen in the Ancient lawful Synods gathered and held for the same purpose of Reformation And therefore every Nationall Church having within it self the whole subordination of Ecclesiasticall Power or Government the Permission and Authority of the Supreme Civill Power concurring may reform it self i. e. make a publick nationall Reformation The Antient Council of Arles in France the severall Councils of Carthage in Africa of Toledo in Spaine did so and that not
in Civil but Ecclesiastical things did justly vindicate their Crowns to the power and dignity due unto them and their Churches to the Liberty and Independency which as abovesaid belongs to every National Church having within it the whole Subordination of Ecclesiastical Government To conclude Seeing by Reformation we cast out as we had just cause Error and Corruptions crept in upon the Christian Faith and Worship and retained what ever was Catholick we cannot be accused of Heresie Seeing also by the same Reformation we cast off the yoak of an usurped Jurisdiction and vindicated this National Church to the just Liberty we cannot incur the guilt of Schisme for that breach of Communion which followed either upon our ceasing to hold and practice with them in the aforesaid corruptions or upon our denying farther obedience to that usurped Authority cannot be imputed to us who had just cause for doing it and used just Authority in the doing But if that breach of communion which followed be Schisme the guilt of it rests upon the Church of Rome in generall and on all English Romanists in speciall according to the severall consideration of Schisme above 3. as it falls between two National Churches or between any National Church and the Members thereof When between two National Churches that Church stands guilty which gives the cause and peremptorily prosecutes it So the Church of Rome did by imposing under pretence of Infallibility and therefore incorrigible her own doctrines pronouncing all those to be Heretiques that did not receive them and by usurping Universal Jurisdiction concluding them Schismatiques that did not obey But the guilt of Schisme lyes upon all English Romanists holding to that Church as upon Members dividing themselves from the body and communion of their National Church and this concerns not onely those who have revolted from this Church to the Romish but such as alwayes professed themselves to be of that Church it falls upon these not for desertion or separation but for Recusancie or their fefusing the communion of their National Church and adhering to a forreign Jurisdiction which is contrary to the way and order which the ancient Church took for preserving Unity and excluding Schisme by no means suffering such disobedience and division of the Members of any National Church where that Church did not divide it self from the Catholick or give cause as the Church of Rome has done §. VIII Second case as to those that have divided from this Chur Now to the consideration of the Case as it stands between the true Reformed Church of England and Those who of what perswasion soever have divided from the communion of it By that which has been said it is evident the Reformation made by this National Church was most just and regular taking for the Rule Gods Word with the consent and practice of the Ancient Church and thereupon rejecting no more than was necessary and retaining what wns usefull shewing therein a due zeal of Truth together with Christian Prudence and Charity to the taking away just cause of Complaint from all distempered Zelots and giving fair occasion of conviction and allurement to those of the Romish perswasion from whom we differ when they shall duly consider there was no more Difference made than needs must Whereas others who have endeavoured Reformation out of a misguided zeal taking for their Rule an opposition to the Church of Rome rather than a conformity to Gods Word and the Consent of Primitive Times have cast out for Popery many things Episcopal Government Set Forms of Liturgy Kneeling at the Communion and the like which were most undenyably before Popery was hatched in the world Now these being cast out upon that score by Heady Reformers who call themselves Protestants Protestors indeed against many Truths the Papist takes them up and thanks such Reformers for yeelding such Truth to be Popery and so he remains more confirmed in his way and hath more cause of offence at Reformed Protestants were they indeed to be measured by such irregular proceedings The Romanists know this well enough and are sensible of the difference between the Reformation or Establishment of the Church of England and all other pretensions and therefore have made it alwayes their main design to undermine this Protestant Church so wel established and in these dayes the Emissaries of Rome have been very active to help forward a confusion joyning themselves if there be truth in that which so many have reported on their knowledge to Sects of severall Perswasions for the pulling down what was and advancing their pretended Reformations Not that the Romanist approves them but because he knows that if the Church of England established on such sure grounds can by any means be subverted the other unbottom'd Reformations will fall of themselves or stand at no stay to the shame of the Religion they professe and so make fair way for the Romish Religion to come in through their breaches or over their ruines and find more generall entertainment It is the Tempters Policy and indeed his Master-piece when he must act an Angel of Light and must make his advantage of those that are come to some sense of Religion or at least to a conceit they are religiously disposed to lead them on by false Lights and make them over-act their parts by a mis-guided zeal to a quarrelling with their Governours and slighting all former Reformations under pretence of Purity and Reformation til in pursuit of that purity and seeking out a more Reformed Assembly or purer Church they run themselves clean out of the Church and yet carry it with them Whither they are run that have left us let them look to it It is our work now to shew and I wish they would sadly consider it what they have incurred by leaving us no lesse than the guilt of Schisme which lies heavily on as many as have of what perswasion or Sect soever wilfully divided themselves from the communion of the Church of England Whether they doe this as above premised by a bare Separation or by adding Violence and Sacriledge to it in pulling down and as much as lies in their power destroying what was established that they may set up their owne forme and way of Government and publick Worship I said divide themselves wilfully to lessen the guilt of those that follow the Schisme in the simplicity of their hearts deceived with the faire pretences of Religion and Purity which they could not at first see through but if they will not use their eyes and carefully look into their way if they will not use the best meanes they can for discovering the obliquity and danger of that way and so returne from it they lye under the same guilt with those they follow and will with them fall into the ditch Also we must note here the difference of the Case between us and them from that with the Church of Rome which will at first sight shew the impertinencie of the
Romanists alledging that the present Sects of these dayes may plead against the Church of England from which they have divided what the Church of England can against the Roman for as it was above premised the case betweene English and Romish Church is as between two Nationall Churches having full authority for publick Reformation but the case between the English Church and those that have divided from it is between a Nationall Church and the members of it by which appears they could have no sufficient Authority for publick Reformation without and against the Authority in being to pull down and set up as they have done and it will appear they could have no just Cause for so much as a Separation from the Communion of this Church §. IX Grounds laid for convincing them of Schism Now for making good the charge of Schisme against them we will premise some undeniable Truths which speak the Authority of Church-governours the obedience due thereunto the condition of Schism and the danger and guilt of it I. That the Church of Christ is a Society or Company under a Regiment Discipline Government and the Members constituting that Society are either Persons taught guided governed or Persons teaching guiding governing and this in order to preserve all in Unity and to advance every Member of this visible Society to an effectuall and reall participation of Grace and Union with Christ the Head and therefore and upon no lesse account is obedience due unto them Eph. 4. 11 12 13 16. and Heb. 13. 17. and he that will not hear the Church be as a Heathen and Publican Mat. 16. II. That every Nationall Church has power as to determine in matters of Faith according to Gods word so to determine in things indifferent Rites Ceremonies matters of order as in prudence it sees most fit for the better and more convenient performance of Gods worship or administration of Discipline and Government This is plain by the Apostle 1 Cor. 14. 26 40. The Rule above delivered speaks to this purpose That the Church propounding or determining matters of Faith or of the substance of Worship ought to manifest it out of Gods Word cannot doe it besides the same as the 20 Act of our Church hath it and we may expect such manifestation or proof before we yeild the absolute assent of belief unto any thing so propounded But in the Churches determination of things in themselves indifferent and enjoyning the observation of Rites and Ceremonies it is enough that the particular be not against Gods Word and he that will not yeild obedience to it is bound to shew it plainly contrary to the Word or else stands guilty of disobeying the known precepts of the Word which command obedience to Authority I will not be enough to say The Governours of the Church did not hold to their Rule for this Rite or Ceremony is not to edification is not decent it might be better otherwise For this is to set a mans owne judgement against that of the Church in matters of prudence a spice of that pride and self conceit which is the Mother of all disobedience Schism and though a private judgement might truly say some things might be better done in and about Gods Worship or Service yet unlesse such a one can say as truly those things are unlawfull to be done and that by direct warrant from Gods Word he ought not to disobey III. When the Apostle used an argument from Custome against certaine disorders We have no such Custome nor the Churches of God 1 Cor. 11. 16. he plainly shews what force the Customes of a Church so they be not against Gods Word have to binde the Members of that Church as from Introducing any New Custome without Authority so to observe such Customes as the Church hath and he that will not is reckoned by the Apostle there among the Contentious or disturbers of the peace of the Church for against such he urges that Much more are we to take notice of the strength of Universall Tradition the Custome and Practice of the whole Church in all Ages for of this we shall have occasion below against the Contentious IV. In the same Epistle for it is mainly spent upon this Argument he commends Charity as a Remedy against that Pride which upon conceit of Knowledge or Spiritual gifts cap. 12. pufft them up and made them swell one against another and despise one another the ready way to Division and breaking all asunder This Charity not that which does workes of mercy or relieves the poor as we see by ver. 3. cap. 13. but which bindes together the body of the Church Edifying it selfe in Love as Eph. 4. 16. Charity in opposition to Schism this I say he commends and by severall properties discribes It vanteth not is not puffed up ver. 4. not against Equals much lesse in setting our private judgement against our Governors It thinketh no evill ver. 5. It receives satisfaction easily from Equals interprets their Words and Actions to the best much more the commands and doings of our Governours Charity seeks not her owne endureth all things ver. 5 7. suffers much rather than come to open difference and contention with Equals so will peaceable Charity suffer much ere it come to a division from the Church much lesse will it seek that which is anothers that especially which belongs to the Governours their power meanes preferments Thus Schism takes beginning from Pride and self-conceit goes on by uncharitablenesse to enormous excesse of disobedience and injustice and renders all Knowledge Faith and other good workes for want of this Charity unprofitable nothing worth as the Apostle in that Chapter often tells us V. The Apostle when he set Titus over the Churches of Crete directs him in the use of his power as to this point of dealing with the Contentious Tit. 3. 10 11. A man that is an Heretick reject being self-condemned Every Schismatick is this Heretick for so the word Heresie and Heretick signifies and according to the use of it then implyed one that obstinately stood out against the Church or that lead any Sect after the strictest Sect or Heresie of the Pharisees Act 26. 5. after that which they call Heresie Act. 24. 14. a Factious company divided from the Church so they called or accounted of Christians and Gal. 5. 20. we have it reckoned among the workes of the Flesh Debates Contentions Heresie So here Heretick that leads a Faction a Sect or that wilfully followes or abets it A Man therefore that is a Heretick contentious disobedient to the Order and Authority of the Church reject for he is self-condemned having both passed the Sentence upon himself by professing against or dividing from the Church and also done execution like that of the Churches censure and excommunication upon himselfe by actuall separation or going out of the Church A fearfull condition Now the application of the Premises to the convincing
of those that have divided from the Church of England is very easie and obvious Disobedient they are to the lawfull Authority in this Church and that not onely in their denying to obey the Orders Decrees Constitutions Lawfully made by them which had the Authority but in an utter withdrawing of their obedience for the future yea in abolishing and taking away as much as in them lay that very Authority and Office too a step farther than ever the Antient Schismaticks went And all this against the Constitution and Custome not onely of this Church but of all the Catholick Churche against that Charity which Saint Paul enjoynes as most necessary to preserve the Unity of the Church and to keep out Schism against all the admonitions not once and againe as the Apostle bids Titus but often given them yea satisfactions endeavoured by the Governours and Writers of this Church in all the particulars of Government Worship and Ceremony which the Contentious from time to time excepted against §. X. Answer to their plea against this Chu Let us then hear what they plead to this charge by way of exception against the Church of England and briefly rejoyne so as may be to the satisfaction of them at least who desire to continue in the Unity of the Church of England notwithstanding the Temptations of the Times and to the reduction of such as follow the Schism in the simplicity of their hearts deceived by the faire pretences thereof Their generall pretension for themselves and exception against this Church is their desire or seeking of Purity Holinesse strict walking which they could not have or exercise in that way they desired under the Government or in the way of Worship used in this Church of England Answ The pretence of Purity Holinesse and strict life has a faire glosse and to endeavour it really and conscionably is the duty and should indeed be the desire and care of every Christian But we finde the Pharisees in the Jewish Church pretending to it above all other and by the forced exercises of it drawing admiration from the beholders and bringing in Proselites to their Sect and it would be worth the examining at least in the Consciences of these Pretenders whether their righteousnesse exceeds the righteousnesse of the Scribes and Pharisees Our Saviour has also foretold that false Teachers shall arise in his Church and come in Sheeps cloathing but may be known by their fruits We finde also that the Antient and famous Schisms of the Novatians and Donatists had the pretence of purity and strictnesse Novatus about the year 250. was so strict that he denyed reconciliation to all that after Baptisme fell into Adultery or in times of persecution yeilded to Idolatry and broke with the Church for re-admitting such upon their unfeigned Repentance His followers were called Cathari or Puritans upon this pretence and many followers he had yea many of the Confessors such as suffered for the Christian Faith were carryed away with that false pretence and sided awhile with him till seeing their errour they returned again to the Unity of the Church and condemned his Schism as Saint Cyprian relates it to Cornelius Ep. 46. Donatus in the next age after him discontented because he could not be made Bishop of Carthage divided himself and his party from the Communion of the Church despising it as a mixed company of good and bad and rebaptizing all that revolted from the Church to his Communion confined the true Church onely to those of his perswasion for under that pretence of Purity he drew many away and it proved a Schism of great extent and long continuance If therefore this be one Reason wherefore our pretenders cannot as they conceive have that Purity or partake of the Ordinances as they ought because of Carnall Christians suffered in the Communion of the Church of England and unworthy receivers admitted to the Sacrament it was long agoe refuted by S. Austin in his learned workes against the Donatists demonstrating by severall places of Scripture which acknowledge and by severall parables of our Saviour which represent the condition of the Church on Earth to be such for mixture as a heap of Chaff and Wheat in the same Floor of good Fish and bad in the same Net of Corne and Tares in the same Field and that neither the unworthinesse of the Minister or of other Receivers makes Gods Ordinance ineffectuall or pollutes him that comes in Charity and with a Conscience undefiled or cleansed from selfe-pollutions It is in the power and belongs to the duty of Church-Governours to cast out the scandalous or such as walk disorderly but when that is done it is not for any man to judge he or she is carnall and unsanctified for this is to take the Lords Fan out of hand with which he will purge his Floor Mat. 3. and by breach of charity to offend against his Brother Nay if that be not done but that disorderly persons are yet suffered and come to the place of Worship yea to the Lords Table the guilt rests upon the Governors that are to see to it the Ordinance is not lesse effectuall to thee if by self-conceit and uncharitablenesse thou render not thy selfe uncapable of the benefit as the Pharisee did when he saw the Publican in the Temple with him yea for any thing thou knowest such a disorderly person may come at that time when thou art offended with him as the Publican then did truly penitent and converted XI Triall of Purity of Religion In the next place I would know what hinderance or prohibition of purity or strict life had they in the Communion of this Church Did the Governors thereof forbid any thing which St. James requires to pure Religion c. 1. ult. to keepe themselves unspotted of the World by Covetousnesse Selfe-seeking Swearing Drunkennesse Lusts of the flesh the common spots of the World Or did they forbid to visit the Fatherlesse and Widdow in their affliction or any works of Charity Might they not have done all these with praise and commendation had they continued in the Communion of this Church And for these other exercises of Devotion Prayer Reading Hearing which though belonging to pure Religion S. James thought good to omit we shall see the reason of it presently might they not be had duly frequently Was there any thing forbid but the irregular use or seditious abuse of them Private Meetings or Conventicles which were preparatories to Separation and Schism in a performance of those Duties to the despising of the Church or publique Assemblies But they will say they could not have these exercises in publique purely administred or performed that is as it will appeare below not according to their own devising and phansie Good reason there is that every Christian should have a special care of performing these duties of Prayer Reading Hearing but seeing our Pretenders to Purity seeme to place the summe of Religion in these especially I would wish
Requests that he knows are made in publique and God who is not taken with words or varying of the phrase will hear him as he did the penitent Son who thought and resolved before-hand what to confesse what to beg I will go and say Luke 15. 18. and accordingly he said when he came into his Fathers presence And as our Saviour prayed thrice saying the same words Mat. 26. 44. so let the same affections and desires of the heart return or be present they may again be uttered in the same form of words And if the forms of the publique Service do contein as we said above they do in generall all the requests fitting to be made then may they still be used for the expressing such requests and desires Here that they may seem to say something rather than nothing they reply That prayer of the penitent Son though set and before composed was his own and so was that prayer of our Saviour though set and in the same words repeated but the set Forms of the Church are not his prayers that ministers in the Congregation If he would utter his own prayers though set and before prepared they would joyn with him for then they conceive he prayes what the Lord has put into his minde whether upon former premeditation or present conception These seem to be the most reasonable of all those that are against the set Forms of the Church for they see Reason to allow the people to pray in set Forms of other mens making and the Minister to pray in set Forms of his own but not anothers composing Now if they would well examine this they would see little Reason upon such a difference to quarrel with Authority and abstein from the publick Worship of God in his Church For no ground in Scripture can they have of such a distinction much lesse warrant upon such a pretended difference to abstein from Church Communion Also by this reason the Minister should not use the Lords prayer because not of his own composing Again this is to place the substance and effect of prayer in Frame of Words rather than in matter or things prayed for and the suitable affections of the heart both which may be found right in using Forms composed by others For the matter of the Church Forms it is plain there is nothing but according to the will of God and if he that uses them prepare his heart with suitable affections God requires no more The prophet bids Take words with yow and say Take away all Iniquity c. Hos. 14. 2. If then the heart be prepared with such motions and desires as are fitting for Confession and petition is it so materiall whence we take the words either suggested to us by others as it is there or invented by our selves Surely if the people can better understand the things prayed for and better prepare their hearts with suitable affections when the set Forms of the Church are used than they can when they hear the Ministers Prayer which they can by reason Those Forms contein all necessary requests better than any one mans prayer can probably do and because the publique prayers being necessarily expressed in generals the people ought still from those general Confessions or Petitions to reflect upon their own particular Sinnes Infirmities Wants and Desires it is therefore most reasonable the people have the Publique prayers in the Set forms with which they are best acquainted which speaks the expediency following II. They are not Lawful but Expedient too in publick Every particular man as he best knowes his private Necessities so he may expresse them in private to God as his heart suggests but in publique it is necessary that the requests of and for the whole Congregation should be in general expressions such as may comprehend the necessities and concernments of all and it is needful this be done in set forms prudently and godlily composed not left to the conceptions and inventions of so many thousands as minister in this Nationall Church and are to be the Mouth of the Congregation to God for though some may do it discreetly yet would many inconveniences follow through the different performance of others 1. Want of Uniformity in the publique Worship of the same Church 2. Defect often in not putting up all the requests which are fitting to be made not doing all that is fit to be done at publique meetings to the glory and worship of God 3. Many Impertinencies Tautologies in expression sometimes unfitness and unlawfulness of that which is spoken such as the Congregation cannot say Amen to A difference there is betwixt Liberty in this performance of publique worship and of preaching for the Worship and Prayers are presented immediately to God himself but preaching though it treats of things pertaining to God yet speaks to the people To the Prayers of the Church the whole Congregation is to say Amen but that which is delivered in preaching falls under trial and examination whether it be so For providing and delivering a Sermon to the people they have liberty of time as they please of using what means help they please but as for the putting up the prayers of the Congregation wheresoever there is a despising of set Forms and an expectation of private Conceptions from the Minister there the former inconveniences will often be run into by some through self-conceit of Gifts and Pride of shewing them in variety of Expressions and length of Prayers by others through disability and weakness yet thinking themselves concerned in reputation to follow the former to attempt the like way of a seeming extemporary long Prayer Notwithstanding they plead for Liberty in using the spiritual Gifts they have to the edifying of the Church for to that end they are given and the Apostle bids to use them to that purpose 1 Cor. 14. True but first they must observe a difference between the Gifts then and now and know that all were to be used with submission to the Church The Gifts then were extraordinary by special aâ—â—lation or revelation of the spirit spiritual gifts now are ordinary from the operation and motion indeed of the same spirit but upon use of means Therefore they which strive to order their Assemblies according to the particular passages of that Chapter doing in them as then was used cause great confusion and ridiculous deportment in their holy meetings But secondly if the Apostle give restraints there as he doth to those spiritual gifts though extraordinary that they be used with submission to the Church as is thought fit for order and edification much more the use of Gifts now ought to be limited Else may women that are gifted take the liberty of using them in the Church but the Apostle saw Reason to impose Silence upon them in the same Chapter or at least every man that has gifts may use them as some now plead for the Liberty to the edification of the Church but many of
those who are against Set Forms see great reason against that too thinking it fit as indeed it is that none should use their gifts publiquely but such as are called allowed and ordained to it by the Church and if so then also should they think it sit that those who are so allowed as publique Ministers in the Congregation should use their gifts so and in such a way as the same Church sees sit and allowes for if these will plead liberty of using their spirituall Gifts against the Constitution of the Church and that by this 14. chapter to the Corinthians then may the other with as good Reason plead Liberty for all gifted men for all that had such gifts as here the Apostle speaks of and seeks to order might have their turn of speaking and using them But they are both out of the way and inconsequent in their reasoning from this Chapter not distinguishing Times and Gifts nor acknowledging duly the Authority of the Church and therefore under pretence of such Gifts pleading for Liberty of using them that is as it often proves of venting what they please in the Congregation whereas they ought in all humility to expect the Churches approbation of their Gifts and then know they must use them with submission still to the Church in such a way as is thought most fit for preventing the above-mentioned inconveniences for preserving Order and Vnity in the Church for setting forth an Vniformity in Gods Worship and upon all these respects for edification of the people Calvin no friend to Popery or sloathfulnesse in Ministers but a person furnished with as great gifts as any of our Pleaders for this Liberty can pretend to is said to have often wished that all the Churches had one and the same Form of publique Service or Liturgy and that upon these Reasons The holding of Unity in the Church and the excluding of Novelty Faction and boasting of Gifts But see whether this Pride of spirit and self conceit for I can call it no otherwise when once it sets it self against the Churches constitution without expresse Scripture has proceeded in some from a despising of the Churches Prayers to an understanding of the Lords Prayer because a Set form and to a neglecting the use of it altogether as far below them then to a conceiting of themselves to be above prayer it self as needing not to pray at all Such I have met with miserably cutting themselves off not onely from the comfort of the prayers of Christs Church on Earth but from the benefit of his intercession in Heaven and evacuating as to themselves the eternal Priesthood of Christ for if they need not pray they need not confesse nor ask forgivenesse nor beg Grace or any spirituall help and so need not the Intercession of Christ for obteining such mercies for his being our Advocate 1 Joh. 2. 1. supposeth our Confession of sin required c. 1. v. 9. and his being our High Priest inferrs our coming to the Throne of Grace Heb. 4. 16. or our coming to God by him Hebr. 7. 25. And as for those that so much prize the prayers of their owne conception to an undervaluing of that which the Lord framed and taught us let them consider how little they deserve his Intercession when they come by him to put up their owne prayers despising or wilfully neglecting his But we knowing the perfection of that prayer which conteins all things fitting to be asked doe often use it in the publick prayers of the Church and alwayes with our own that if any thing needfull be through our imperfection Omitted in our own it may be supplyed in the use of that and knowing that Christ is ready to hear receive the requests of every humble spirit which is carefull to doe and make use of what he has taught us We therefore delight to expresse or to sum up our desires often in his form of words for as Saint Cyprian in his exposition of the Lords Prayer tels us Christ when we beg his intercession using that prayer will acknowledge his own Words will remember the prayer he taught us Thus much of set Forms and Prayers of the Church §. XX Exception against Rites and Ceremonies They farther pretend they cannot hold Communion in the publick Worship of God according to the way and form of the Church of England by Reason of Rites and Ceremonies used therein Here they are chiefly offended at the Habit of the Minister standing up at Creed and Gospel Ring in Marriage Cross in Baptism Kneeling at the Lords Supper Bowing at the Name of Jesus And the reason of their offence is because they take them to be Burthensome and therefore against Christian Liberty yea Superstitious and therefore against purity of Worship For the first Where Ceremonies are burthensome for Number it is a fault in that Church and cause of offence and complaint but not of separation or breaking Communion St. Augustine in his Epist to Januar took notice of the encrease of Ceremonies then and in part complained they began to be burthensome in the Church of Rome the number was excessive before Reformation and gave just Cause to complain of the burthensom observance of them but that was not any Cause of dividing Communion had they not beene many of them burthensome for Weight as well as for Number and insupportable by reason of apparent superstition Now the Ceremonies and Rites reteined in this Church were few for number and eased of that weight or superstition that was in any of them The truth is if the Pretenders of Liberty of Conscience do therefore quarrel at our Rites and Ceremonies as contrary to Christian Liberty because appointed and enjoyned by the Church they do daily shew they use that Liberty as a Cloak for their unruly and contentious Spirits that cannot abide the commands of Authority but would do every thing according to their own devising and will when they have power impose severely Orders and Constitutions of their own for so they do where they can erect their new Communions imposing Conditions of admittance into and of Continuance in that Communion such as they think good but such as Christ or his Apostles never required such as the Catholique Church never knew as for example their Triall by Lay-Elders and denial of Communion or Church-fellowship yea of the Sacrament of Christs Body and Blood to him that will not undergo that Triall or is not approved by it according to those rules they please to use but is found unanswerable to that measure of knowledge or gifts which they expect of which and other devices of theirs we may say as the Apostle did 1 Cor. 11. 17. We have no such Custome nor the Churches of God But in the Rites and Ceremonies of the Church of England they finde Superstition and why because such Rites and Ceremonies were derived from and abused in Popery unto Superstition They were used indeed in the Church of Rome and abused too
and pretences and in such general words to have still a new Reformation undertaken and to level or pul down not onely what the former had built but what they had left standing of that which was before The first pretenders to Reformation would cast off Bishops their lawfull Pastors and Superiours invade their power of Ordination and Government have their Revenues with those of Deans and Chapters alienated Now are there risen up men that would make it a part of their Reformation to cast off the Ministry of Presbyters too laying open the Office of Teaching to all gifted men also to take away their Tithes and maintenance putting them to live upon benevolence if any will have them for their Teachers And as the first had no consideration of the Cathedral Churches no more have these of the Parochial but as if all other Christians were Infidels or Heathens they will gather Churches anew the ready way to dissipate the Church of Christ and bring in Confusion But furthermore as the first Reformers of these dayes would have no respect to the Ancient practice of the Catholike Church so have these as little regard and with farre greater reason to the pattern of the other Reformation the Scottish Kirk Lastly As They first cast out Set-forms and the Publick prayers of this Church so Those that came after have cast out their Directory will not be bound up by their Rules and Order but as one Error begets another and is boundless in its progress so here from despising the Set-forms of the Church they proceed to an undervaluing the Lords Prayer as below them and some to advance themselves above Prayer it selfe as needlesse to them in that height of perfection they conceive themselves to have attained and this is the chiefe aime of Satans device to bring men by a misguided pursuit of purity and holinesse to such a pitch of spiritual pride and self-conceit as if they had already apprehended which S. Paul would not take to himself Phil. 3. 13. Nor is it sufficient to say We are not so If you are not gone so far yet like Principles and Pretences which you went on against the Government and Lyturgie of this Church would carry you so far for what certain bounds are left to stay any when once ye have pull'd up those that the above mentioned Rules fixed This being done in that Covenanting pretended Reformation the way is laid open to others more bold and heady to run on farther But let me argue it a little with you you that pretend to more regularity and order in the Classical or Congregational way and make shew of a more quiet spirit and temper and challenge you a little as our Saviour did the Scribes and Pharisees roundly Mat. 23. for building and garnishing the Sepulchres of the Prophets and yet persecuting Him and those that followed Him notwithstanding his Office and doctrine agreed with that of the Old Prophet Let me therefore ask you have ye not the book of Martyrs in your houses and set some price on it Doe ye not there read of the ancient Bishops of the Primitive Church suffering Martyrdom for the truth of Christ And doe not ye applaud them abhorring the Cruelty of their Persecutors and saying If we had been in their dayes we would not have been partakers in that blood Doe ye not also there read of Cranmer Ridly Latimer with other Bishops and many of the Clergy of this Land suffering the flames for that truth which they by a just Reformation had reestablished in this Church Doe you not applaud and praise them when you read their Acts and sufferings abhorring the cruelty of their Persecutors and saying If we had been in their dayes we would not c. Thus you build their sepulchres garnish and adorne their Monuments or Memories and now examine whether you have not done the like to those that followed them in the same Office which they bore in the same Doctrine which they taught in the same reformed Worship which they restored held and Sealed with their blood see if ye have not done more then they which slew those Martyrs for ye have not only spoiled their Persons of all their means and livelihood but also taken away the maintenance from the Office and as much as in you the Office from the Church a double Sacriledge which the Romanists that killed those Martyrs would abhor to be guilty of I speake this not to the reproach of any but to the conviction of all whom it may concern that they may fear the Woe our Savâ—our there denounces in the like case That all should be required of that Generation It is just with God when After-generations will not take warning by the former but doe the like to bring upon them the greater punishment and make them bear what the former had deserved And examine I beseech you how far ye have consented to or approved of the shedding their blood the spoiling their persons the sequestring their estates who have suffered in these dayes and yet held and taught the same Religion and Doctrine with those former Martyrs how farre ye have had an hand in or consented to that horrid Sacriledge and devastation of Church-meanes committed in these dayes conclude your selves so far chargeable with the guilt of that former Cruelty and wrong done to the Martyred Bishops and Clergy in Queen Maryes dayes and of that first Sacriledge committed in her Fathers dayes and that ye must answer for it by our Saviours reckoning Mat. 23. 35. so much the deeper because ye have not taken warning by the former but done the like and added to the guilt of Blood and Sacriledge which lay before upon this Land not onely by your persecuting of Them against whom ye had no other accusation than what the Papists had against those Martyrs their faithfull and constant holding to the established reformation of the Church of England but also by your seizing of Church-meanes and abolishing the Office of the chief Governours of the Church a double Sacriledge as I said which neither Romanists nor Antient Schismaticks would dare to commit It is worthy our nothing how it pleased God to shew his judgement upon Schism and Sacriledge in the beginnings of his Church both Jewish and Christian to the end that his people might ever after feare to doe the like We see Numb. 16 who they were that rose up against Moses and Aaron saying Ye take too much upon you ye Sons of Levi seeing all the Congregation are holy every one of them the very saying of these Times and it is plain what they committed in so saying and doing Schism in departing from their lawfull Governours and sacriledge in breaking in upon or invading the priests Office and the judgement shewn upon them is notorious a Fire broke out upon many of them and a Schism or rent made in the Earth swallowed up the rest So in the beginning of the Christian Church we find
their or the like Principles may in time consider it and not think it enough to say the Lord be glorified because they prosper and are become rich but rather enquire whether that they have done be as to their private advantage and gain so to the behoofe of Gods Church and the advancement of true Religion and whether the Lord to whom they have so oft appealed by their Fasts and Thanksgivings can indeed own their doings as making for his glory certainly the Lord must deny himself which he will not do if he own Injustice Schisme and Sacriledge Hee forbeares a while and keepes silence for Causes best known to himself and men prospering by those sins think he is such a one as themselves approving their doings but he will reprove them and set before them what they have done He will appeare and they shall be ashamed If such considerations as these prevaile not with them that doe gain by the formentioned sins yet let the word of exhortation take hold upon you all you that have followed the Schism in the simplicity of your hearts not engaged by any design of gain or self-interest but only deceived with the pretence of Purity in Gods worship and of strictnesse of life Doe not make your selves guilty of other mens sins sins that cannot stand with Righteousnesse or that Charity which the Apostle requires so strictly 1 Cor. 13. without which all your other supposed Purity Faith or Knowledge is nothing will stand you in no stead Consider sadly how those you follow have led you from the Unity of this your Nationall Church and thereby from the profession of Catholick Primitive Truth from Obedienee to your lawfull Governors and Guides who bore the same Office taught the same Doctrine held the same way of publick Worship as did those martyrd Bishops in Primitive Times as did also those other in Queene Marie's dayes How I say they have led you from this Catholique Communion into a way of which whether Classicall or Congregationall we see the late and irregular beginning it being but the product of some tumultuary Reformations made in France Geneva Holland or Scotland and by those that would be contentious here imitated and violently attempted to the disturbance of this Church not without the down-right guilt of Schism and Sacriledge Consider it sadly and do as those Confessors did who being led away by the Novation Schismaticks under like pretence of purity and strictness as soon as they perceived their error confessed it and returned to the Unity of the Catholick Church as St. Cyprian often relates and propounds it as an example and motive for Unity Do you so and then may you obteine what you pretend was your aim and desire Purity and righteousnesse indeed which you cannot in the way of Schisme by reason it holds not a perfect Rule of Righteousness but such as is strict in denying small things and flying appearances of Evill but large in admitting great Offences teaching to straine at Gnats and swallow Camells to scruple at a Rite and Ceremony but makes no bones of Disobedience Schisme Sacriledge and so necessarily leaves your Consciences while ye are in that Communion defiled with your partaking in such sinnes But return into the Unity of this Church and shew your Communion with it in the publique worship of God Liturgy and Sacrament then may you perfect Holinsse in the feare of God and with good Conscience peforme all the parts of Purity and Righteousnesse And do it in Gods name according to all the Duties he requires of you and according to all the opportnuities he puts into your hands So will your Purity and Righteousnesse exceed that of the Pharisees and as many as walk after this Rule Peace be on them and Mercy and on the Israel of God Amen The End It holds the truth between Romanists and Sectaries In Catholick Practice and Tradition In the visible and invisible condition of the Church The Article touching the Church In the Papal Infallibility and private judgment In the due subordination of Pastors and Governors National-Church Reformation Publick or Private Actual Non-communion Schisme Difference of it in regard of the parties between which Difference in degrees of it Iust cause for Reformation Trial of a Church as to a safe communion with it A necessary Rule Such authority in the nationall Ch of Engl. VVhat makes a Church Christian Orthodox Protestant and reformed we have not cast off the Faith received Bishop of Rome his pretence to universall jurisdiction Impossible to make it good His special pretence to jurisdiction over this Chur Conclusion of the whole case as it stands with the Roman Church Difference 'twixt just and distempered Reformations 1. Church Government 2. Church Authority in making Decrees Orders 3. Force of Church-Custome 4. Vnion of charity 5. Admonition and rejection of Hereticks and Schismaticks Application of the Premises VVant of Purity Ancient Schismaticks had like pretence of purity VVhat is meant by a Bishop Force of universall practise or Catholick Tradition Presbytery Elders and Bishops Of the first Elders set in the Church by the Apostles No example or precept in Scripture for the Adversaries pretension The alteration of Church-government from Presbyterian to Episcopall not imaginable Of other reformed Churches which have not Bishops Our Liturgy how agreeing with the Mass-book Lawfulnesse of set Formes Expediency of set Forms in publick Expediency of Set Formes in publique Spirituall gifts to be used but with submission to the Chur Lords Prayer undervalued neglected Not burthensome or superstitious Vse of Ceremonies significant Standing up at Creed Ring in Marriage Cross in Baptisme Kneeling at the Sacrament Bowing at the name Circumstantialls of VVorship Objective terminations of VVorship and Circumstantiall Instances Confusion the Issue of Error having passed due bounds Confusion levelling upon levelling Self-Condemnation of the Pharisees How it concernes these days Gods Iudgements on Schism and Sacriledge VVhy God suffers Error so much to prevaile against Truth Confusion of boundless Error Punished often with its owne pretences Exhort to all that truly desire Purity which cannot be had truly in the state of Schisme