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
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.
Incense to the Pagan Gods Trajan was one of the mildest of those Emperors and Pliny the Younger being required to certifie the practices and behaviour of the Christians in his days acquainted the Emperor that they did meet together in the Night and sung Hymns to Christ as to their God which was their only crime for as to other things They bound themselves by an Oath not to run into any wickedness not to commit Thefts Murders or Adulteries not to break their promises or withhold any thing committed to their trust l. 10. Epist 97. And yet besides those famous Bishops Ignatius Clemens Anicetus many Thousands of pious Christians were martyred the Heathen were so far from permitting their Meetings howsoever and by whomsoever celebrated that they hunted out private Christians and upon their confessions that they were so they were instantly condemned If a Legion of Witnesses will suffice I shall produce that of the Noble Thebean Legion consisting of 6666. Souldiers who when Maximinus was Emperor and prepared to fight his Enemies though they had often given testimony both of their valour and fidelity to his Predecessors and had by the accustomed Oaths sworn the same to him which Oaths Vegetius de Re militari l. 2. sets down in these words Jurant per Deum Christum Sanctum Spiritum per majestatem Imperatoris quae secundùm Deum generi humano diligenda est colenda omnia se strenuè facturos quae praeceperit Imperator nunquam deserturos militiam nec mortem recusaturos pro Romana Republicâ were yet required to lustrate or expiate themselves by offering sacrifice to the Heathen Gods which they refusing to do jointly professing themselves to be Christians he decimates the whole Legion and slays every Tenth Man with the Sword and afterward requires the same impiety from the rest but their chief Commanders who deserve serve to be mentioned in all Histories Mauritius Tribune of the Legion Exuperius their Standard-bearer and Candidus one of the Senatorian Order exhorting them to constancy in the Christian Faith being required to bring their Legion to the Emperor at Octodurus and there perform those Pagan rites answered That they were ready in all things to obey the Emperors commands in fighting against his Enemies only being Christians they could by no means Sacrifice to his Gods Whereupon they suffered another Decimation at which the remainder of the Legion were so far from being daunted that they all professed themselves of the same resolution and should rejoyce to obtain the same honour of Martyrdom Whereupon the Emperor Ordered his Army to fall on them and cut them in pieces which was accordingly done not one of them seeking an escape Baronius ad Annum 297. Nor were these Massacres only committed in the times of the ten persecutions but afterward when some Christian Emperors infected with Arrianism had the power they made havock of the peaceable and Orthodox Christians and denyed them the priviledge of publick or private meetings And our Author himself observes p. 228. That Christian meetings under Pagan Princes when for fear they durst not come together in open view were charged with foul imputations as by the report of Christians themselves plainly appears And again p. 227. That time had taken leave to fix this name of Conventicles upon good and honest meetings and that perchance not altogether without good reason Which reason he expresseth p. 228. it was espied that ill affected persons abused private meetings for Religion to gross impiety and therefore both Church and State jointly gave order for Forms times and places of publick Concourse and all other meetings besides those of which both time and place were limited they censured for routs and riots and unlawful assemblies in the State and in the Church for Conventicles Upon which our Author concludes p. 229. It is not lawful no not for prayer hearing c. for people to Assemble otherwise than by publick order is allowed But notwithstanding this concession our Author having distinguisâ—ed between times of corruption and incorruption he says p. 230. That in times of manifest corruptions and persecutions wherein Religious assembling is dangerous private meetings however besides publick Order are not only lawful but they are of necessity and duty And this he supposeth a competent Plea as well for the Papists in our days as for the Protestants in Queen Maries dayes For else saith he how shall we excuse the meetings of Christians for publick service in time of danger and persecutions and of our selves in Queen Maries days and how will those of the Roman Church amongst us put off the imputation of Conventicling who are known amongst us privately to assemble for Religious exercise against all established order both in Church and State Now I willingly grant that in times of manifest corruptions and persecutions such as the Roman and Marian were private meetings are lawful and necessary duties because if men do forbid what God hath commanded it is better to obey God than man But this rule will not hold with that Latitude which our Author annexeth to it that such meetings are lawful however besides publick order and p. 231. however practised For suppose that Dioclesian or Queen Mary had published their Edicts that on such days such a number of Christians or Protestants should meet and worship God in publick places allowed them for that purpose or as by the late Act of Parliament any Family not admitting above five for Religious exercises were tolerated it had been their duty to acquiesce in such an Indulgence and not by meeting in greater numbers and in places and times prohibited to provoke their Governors For certainly God hath committed to the Soveraign authority a power of regulating the External exercise of Divine Worship nor can the irregularity of good men make void that Ordinance of God And therefore our Author concludes amiss when he sayes That all pious Assemblies in times of persecution and corruption however practised are indeed or rather alone the lawful congregations and publick Assemblies though according to form of Law are indeed nothing else but Riots and Conventicles if they be stained with corruption and superstition A Doctrine that is very pleasing both to the Papists and other Sectaries who being perswaded that we are corrupted and they are persecuted may be incouraged once again to set up the good old Cause that is the overthrow of Monarchy and Episcopacy in this Nation and the setting up of Popery and Anarchy in their rooms Mr. Hales tells us in his Sermon on Luke 18. 1. p. 134. of his Golden Remains that Tully observed that Antony the Orator being to defend a person who was accused of Faction and Sedition bent his wits to maintain that Sedition was good and not to be objected as a fault our Author hath strained his wits to do the like by Schism and so far to excuse separation as ordinarily to lay the blame thereof upon Superiors and to make them the
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-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
lawful things oft become unlawful when Superiors forbid them yet no reason can be given why a lawful thing should become unlawful because a lawful Superior doth command it else Superiors might take away all our Christian liberty and make all things unlawful to us by commanding them You would take it for a wild conceit in your children or servants if they say when you bid them learn a Catechism or use a form of prayer It was lawful for us to do it till you commanded us but because you bid us do it it is unlawful If it be a duty to obey Governors in all lawful things then it is not a sin to obey them 3. It is not your knowing before hand that makes it unlawful for 1. I know in general before-hand that all imperfect men will do imperfectly and though I know not the particular that maketh it never the lawfuller if foreknowledge it self did make it unlawful 2. If you know that e.g. an Antinomian or some mistaken Preacher would constantly drop some words for his error in praying or preaching that will not make it unlawful in your own judgment for you to joyn if it be not a flat heresie 3. It is another mans error or fault that you foreknow and not your own 4. God himself doth as an universal cause of nature concur with men in those acts which he foreknoweth they will sinfully do yet is not the Author or approver of the sin We the Commissioners 1663. all thought a Liturgy lawful and divers learned and reverend Nonconformists of London met to consider how far it was their duty or lawful to communicate with the Parish Churches where they lived in the Liturgy and Sacrament and I proved four propositions 1. That it is lawful to use a form 2. That it is lawful to joyn with some Parish Churches in the use of the Liturgy 3. That it is lawful to joyn with some Parish Churches in the Lords Supper 4. That it is to some a duty to joyn with some Parish Churches three times a year in the Lords Supper and none of the Brethren seemed to dissent but took the reasons to be valid Were I in Armenia Abassia or among the Greeks I would joyn in a much more defective form than our Liturgy rather than none And this is the judgment of many New-England Ministers conform to the old Non-conformists who did some of them read the Common-Prayer and the most of them judged it lawful to joyn in it or else Mr. Hildersham Mr. Rich. Rogers c. would not write so earnestly for coming to the beginning and preferring it before all private duties And truly I am not able to bear the thoughts of separating from almost all Christs Churches upon earth but he that separates from one or many upon a reason common to almost all doth virtually separate from almost all and he that separates from all among us upon the account of the unlawfulness of our Liturgy and the badness of our Ministry doth separate from them upon a reason common to almost all or the far greatest part as I conceive Those forms of Liturgy which now are most distasted were brought in by the most zealous religious people at the first the many short invocations versicles and responses which the people use were brought in when the Souls of the faithful did abound with zeal and in holy fervors break out in such expressions and could not well endure to be bare Auditors not vocally to bear their part in the praises of God and prayers of the Church I have shewed at large How far God hath given men power to prescribe and impose forms for others and commanded others to obey them when Christ said When ye pray say Our Father c. he bound the Disciples in duty to do as he bid them How forms may be imposed publickly on the congregations of Believers and on the Ministers yea though the forms imposed be worse than the exercise of their own gifts though among us no man be forbidden to use his own gifts in the Pulpit The Pharisees long Liturgy it is like was in many things worse than ours yet Christ and his Apostles often joyned with them and never condemned them I shall now only add that the Lord's prayer is a form directed to God as in the third person and not to man only as a directory for prayer in the Second Person it is not Pray to God your Father in heaven that his name may be Hallowed his Kingdom come c. But Our Father which art in heaven hallowed be thy name c. And it seems by the disciples words that thus John taught his disciples to pray Luke 11. 1. and we have in the Scripture the mention of many Set forms of Service to God which therefore we may well use And I desire the Reader again to Note that though Prayer was corrupted by the Pharisees yet Christ usually joyned in their Synagogues Luke 14. 17. and never medled with our controversie about the lawfulness of Set forms This Mr. Baxter infers from Calvins note on Matth. 6. before the Preface to the Defence Of Obedience to our Pastors We are indangered by divisions principally because the self-conceited part of Religious people will not be ruled by their Pastors but must have their way and will needs be rulers of the Church and them But pleasing the ignorant Professors humors is a sin that shews us to be too humane and carnal and hath always sad effects at last It is a high degree of pride for persons of ordinary understandings to conclude that almost all Christs Chruches in the world for thirteen hundred years at least have offered such worship to God as that you are obliged to avoid it and all their communion in it and that almost all the Catholick Church on earth at this day is below your communion for using forms Mark Is it not more of the women and apprentices that are of this mind than of old experienced Christians I think till we have better taught even our godly people what credit and obedience is due to their teachers and spiritual guides the Church of England shall never have peace or any good or established order We are broken for want of the knowledge of this truth till this be known we shall never be well bound up and healed The people of the new separation so much rule their Ministers that many of them have been forced to forsake their own judgments to comply with the violent Labour to maintain the Ordinances and Ministry in esteem The Church is bound to take many a man as a true Minister to them and receive the Ordinances from him in faith and expectation of blessing upon promise who yet before God is a sinful invader and usurper of the Ministry and shall be condemned for it How much more then to respect their lawful Bishops and Pastors For Lay-Elders As
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
whose capacity will scarce serve him to utter five words in sensible manner blusheth not in any doubt concerning matter of Scripture to think his own bare Yea as good as the Nay of all the Wise Grave and Learned Judgments that are in the whole World which insolency must be represt or it will be the very bane of Christian Religion And therefore he concludes The certain commands of the Church must be obeyed in all things not certainly unlawful And page 144. That which the Church by her Authority shall probably think and define to be true and good must in congruity of reason over-rule all other inferior judgments whatsoever And as to Orders established by the Church sith equity and season favour that which is in being till orderly judgment of Decision be given against it it is but Justice to Exact of you and perversness in you it would be to deny thereunto your willing obedience Not that I judge it a thing allowable for Men to observe those Laws which in their hearts they are stedfastly perswaded to be against the Laws of God but your perswasion in this case ye are all bound for the time to suspend and in otherwise doing ye offend against GOD by troubling his Church without any just or necessary cause Be it that there are some Reasons inducing you to think hardly of our Laws are those Reasons demonstrative are they necessary or but meer probabilities only An argument necessary and demonstrative is such as being proposed unto any Man and understood the mind cannot choose but inwardly assent But if the skilfullest among you can shew that all the Books ye have hitherto written be able to afford any one Argument of this nature let the instance be given As for probabilities what thing was there ever set down so agreeable with sound reason but some probable shew against it might be made Is it meet that when publickly things are received and have taken place general obedience thereunto shall cease to be exacted in case this or that private person led with some probable conceit should make open protestation Peter or John disallow them and pronounce them naught So that of peace and quietness there is not any way possible unless the probable voice of every intire Society or Body Politick over rule all private of like nature in the same Body Which thing effectually proveth that GOD being Author of Peace and not of confusion in the Church must needs be Author of those Mens peaceable resolutions who concerning these things have determined with themselves to think and do as the Church they are of Decreeth till they see Necessary cause enforcing them to the contrary And p. 144 145. Mr. Hooker saith That which the Church by her Authority shall probably think and define to be true and good must in congruity of reason over-rule all other inferior judgments whatsoever And where our duty is Submission weak oppositions betoken Pride Now as the Name of Mr. Hales prevailed with Mr. Chillingworth to imbrace some unsound Opinions of his so hath it done with others of great note The Author of the Irenicum p. 108. repeats the first and part of the second Page of this Tract with this Commendation It is well observed by a Learned and Judicious Divine That Heresie and Schism c. And p. 120. I shall subjoyn the judgment of as Learned and Judicious a Divine as most our Nation hath bred in his Excellent though little Tract of Schism And then he repeats p. 210. In those Schisms c. to p. 212. And in p. 120 and 121. of the Irenicum he quotes Mr. Hales from p. 215. And were Liturgies c. to p. 218. and adds So far that Excellent Person whose words I have taken the pains to transcribe because of the great wisdome judgment and moderation contained in them and the seasonableness of his Counsel and Advice to the present posture of Affairs among us And p. 394. Thus that incomparable Man Mr. Hales in his often quoted Tract of Schism p. 223. to p. 225. adding Thus that grave and wise Person whose words savour of a more than ordinary tincture of a true spirit of Christianity that scorns to make Religion a footstool to pride and ambition The Author of the Rehearsal Transpros'd speaks marvellously of Him I shall conclude says he with a Villanous Pamphlet of which a great Wit was the Author and whereas Mr. Bayes is alwayes defying the Non-conformists with Mr. Hooker's Ecclesiastical Polity and the Friendly Debate I am of Opinion though I have a great reverence for Mr. Hooker that this little Book of not full Eight Leaves hath shut that Ecclesiastical Polity and Mr. Beyes too our of Doors It is one Mr. Hales of Eaton a most Learned Divine and one of the Church of England and most remarkable for his sufferings in the late times and for his Christian patience under them And I reckon it not one of the least ignominies of that Age that so eminent a Person should have been by the iniquity of the times reduced to those necessities under which he lived As I account it no small honour to have grown up into some part of his acquaintance and conversed a while with the living Remains of one of the clearest Heads and best prepared Breasts in Christendom I hope it will not be tedious though I write some few and yet whatsoever I omit I shall have left behind more material passages And then he fills up near Eight Pages of his Book out of Mr. Hales his Eight Leaves It was not amiss in the Scribes and Pharisees to build the Tombes of the Prophets and garnish their Sepulchres but to persecute their Successors and Christ himself under pretence of honouring the Ancients was an impiety full fraught with malice and envy And a usual thing it is for such as intend to trample on such Worthies as are present and stand in their way to express great respect to those that are removed out of it Sed nisi quae terris semota suisque Temporibus defuncta videt fastidit odit Yet by that Author's leave I have quoted much less out of the Reverend Mr. Hooker in this Parergon yet enough to confute all that he or Mr. Hales have said in Defence of Schism There is another late Pamphlet called Separation no Schism which in p. 40. telleth us That a meer suspicion of sin is a sufficient ground for withdrawing Communion in the judgment of very learned Men and then quotes Mr. Hales So says that Universally admired Man p. 210. and p. 216 217 218. and infers These Testimonies are so clear and backt with such Unanswerable Reasons that not only where the Commission of Sin but the doing any thing that is suspected to be sinful is required as a condition of Communion there a withdrawing is lawful and not at all Schismatical Now when Men of so much Learning and Judgment as some of those whom I have mentioned have upon the reputation
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
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
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
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
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
be given because it would destroy the supposition which is that the things are equally doubted of A second reason is taken from another rule of Law That in a doubtful case the safer part is to be chosen and it is certainly more safe to obey with a doubting Conscience than not to obey with a doubting Conscience Because secondly it is safer in giving honour to Superiors to exceed that measure which we owe than to be defective in it Thirdly Because from the same rule it is generally more safe that he who is free should think himself bound than that he who is bound should think himself free for seeing through the natural pravity of mans heart he sinneth more often through too much confidence than through too much fear and we are more prone to carnal licentiousness than is fit and we are all too impatient to bear the yoke unless we do with full purpose of mind resolve to obey such Laws as are not evidently unjust the wisdom of the flesh and the craft of the Serpent thereunto added will often suggest such excuses as will hinder us from doing our duty in this respect In his Sermon on Rom. 14. 23. the Bishop first shews what a doubting Conscience is namely when the scales hang even so as a man cannot well resolve whether way he should rather take Sect. 25. which he says may be because reasons seem to be probable pro and con and there are learned men of the one opinion as well as of the other and Sect. 28. he says If the liberty of the agent be determined by some Superior power to whom he oweth obedience so as he is not sui juris ad hoc to do or not to do at his own choice but to do what he is commanded this one circumstance quite altereth the whole case and now he is bound in Conscience to do the thing commanded his doubtfulness of mind whether that thing be lawful or no notwithstanding And afterward he adds Truly it is a great wonder to me that any man endued with understanding and that is able in any measure to weigh the force of those precepts and reasons which bind inferiors to yield obedience to their Superiors should be otherwise minded in cases of like nature Whatever is commanded us by them whom God hath set over us either in Church Common-wealth or Family quod tamen non sit certum displicere Deo saith S. Bernard which is not evidently contrary to the Law and will of God ought of us to be received and obeyed no otherwise than if God himself had commanded because God himself hath commanded us to obey the higher powers and to submit our selves to their Ordinances And in the close of the 29 Sect. If the Conscience be only doubtful whether the thing be lawful or no but have not as yet passed a peremptory judgment against it yea although he rather incline to think it unlawful in that case if the Magistrate shall command it to be done the subject with a good Conscience may do it nay he cannot with a good Conscience refuse to do it though it be Dubitante Conscientiâ And he is positive p. 240. de Obligatione Conscientiae That there is no reason nor shew of reason yet given why the power of determining and appointing things indifferent should not oblige in Ecclesiastical as well as in Civil affairs Pardon the repetition of the Arguments because as Diamonds are not cut but by Diamonds so I could not presume of explaining his meaning but by himself And if the Reader will but add to this what Mr. Falkner hath said concerning this objection from Rom. 14. 23. he may easily perceive that neither that text nor any conclusions to be drawn from it can be prest for the service of our Separatists For as he says p. 425. This rule must be applyed to the special case intended which is that wherever the omitting any action is certainly free from sin and the practice of it appeareth to any person doubtful there to do that action is a very evil and dangerous practice because it containeth in it a chusing to run the hazard of Sin which choice is alway a sin But the case is much different when both acting and forbearing may be doubted of where the one of them is a duty and it is impossible that both of them should be forborn For God having commanded Superiors to rule and Inferiors to obey to suspend all action here is to perform an inward moral action of choice about a matter of duty which if it be not regularly managed is a sin And in this case so far as concerneth the obedience of a Child Servant or Subject they ought to account their Superiors command to lay such an obligation upon them to duty that they must be guided thereby unless they be able to prove themselves bound to act the contrary Having thus removed the Objection concerning doubts and scruples I may take liberty to recreate my Reader with a known story of a Scrupling house erected in Oxford by some of the Visitors Anno 1646. There was in S. Peters the East a place set a part for all people that were dissatisfied or troubled in mind to meet in every Tuesday for resolution of their doubts in a plain and familiar discourse Many Sermons were preached to commend the usefulness of that Ordinance which they grounded on several places of Scripture One day while Hen. Wilkinson Sen. was Chair-man and Mr. Reynolds Harris Temple Cornish Lungly and Cheynel were set down with him some souldiers of the Independent party Erbury Grymes Hewson and others came to visit the Visitors and after a while Erbury proposeth his doubt whether in the Church of Christ the Ministery was committed to certain select men for he thought all the gifted Brethren might preach and declared his readiness to dispute it with them but the _____ pretending an Order agreed upon for delaying the resolution of Scruples a week after the first proposal put off the dispute until the next meeting Which being noised through the University a great concourse of Gentlemen Scholars and Souldiers attended it And Erbury who had been sometime of Brasen-nose Colledge after a bold Prologue begun the Comedy affirming That in the Church of Christ there was no Commission given to Select men for preaching the Gospel And after some discourse about stating the Question Erbury urgeth that if they had such a commission it was either Ordinary or Extraordinary The Answer was that it was Ordinary He replies then they had it from the Bishops or some others At which the Doctores Resoluti were unresolved what to Answer for if they should say from the Bishops they feared to displease the people to whom they had often preached that they were Antichristian and yet they could not deny it they having been all Episcopally Ordained And so being put into some confusion and not replying directly but seeking subterfuges the souldiers were with great acclamations
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
overweighed by another accident shall cease to make them unlawful For instance p. 461. Sect. 4. If of two Translations of Scripture or two Versions of the Psalms the Pastor use the worser so it be tolerable we must obey And Sect. 7. If the Pastor appoint a more imperfect Version of the Psalms to be sung in the Church as is commonly used in England the obeying of him in the use of this will not bring so much hurt to the Church as the disobeying on that account would do For besides the sin of disobedience it self the Church would be in a confusion if they forsake his conduct that preserves the union and some will be for this and some for that and so the Worship it self will be overthrown And let it still be remembred that we allow both Magistrates and Pastors to see to the execution of God's Laws and to determine of circumstances in order thereto that are necessary in genere p. 482. Sect. 35. but not determined of God in specie p. 422. § 65. It may be very sinful to command some ceremonies which may lawfully yea must in duty be used by the subject when they are commanded p. 398. Certain things commonly called ceremonies may lawfully be used in the Church upon humane imposition and when it is not against the Law of God no person should disobey the Laws of their lawful Governors in such things If there should be any Pastors of the Churches who instead of concurring to heal the flock of these dividing principles shall rather joyn with backbiters and incourage them in their misreports and slanders because it tends to the supposed interest of their party or themselves Let them prepare to Answer such unfaithfulness to their Consciences which will be shortly awakened And to the great Shepherd of the flock who is at the door and who told even the Devils Agents that A house or kingdom divided against it self cannot stand but is brought to nought POSTSCRIPT I Have proposed such Arguments for Conformity as I occasionally met with in such books of Mr. Baxter's as came to my hands If I had consulted others I doubt not but I might have found many more as cogent as these but these being satisfactory and of eternal verity I humbly desire Mr. Baxter and others of his perswasion to consider them nor can I doubt but Mr. Baxter will charitably accept of these my endeavours for peace upon his own weighty arguments and the rather because I believe him by his writings to be a man of a great experience in the temper of the people of a quick and discerning judgment that can look through causes into the consequences and effects that will naturally result from them and moreover a person of so great sincerity that he will by no means stray from but readily defend his own principles which are sound and pacificatory And seeing he hath done as St. Paul did of whom Tertullian notes he did perswade to peace totis spiritûs sancti viribus I believe he is one that longeth to see the healing of our Churches and that tendered his Arguments to all sorts charging them to do so much as appears to be necessary as they are true to Christ to his Church and Gospel to their own and others Souls and to the peace and welfare of the nations And as they will Answer the neglect to Christ at their peril In the Title of a Treatise of Confirmation And in his Answer to Dr. Tully title page A Compassionate Lamenter of the Churches wounds caused by hasty judging and undigested conceptions and by the Theological wars which are hereby raised and managed by perswading the world that meer verbal or notional differences are material and such as our love concord and communion must be measured by for want of an equal discussion of the Ambiguity of words One who in the Epistle to the Reader for Confirmation exhorts to pray for the peace of Jerusalem because they shall prosper that love it and to seek it of God and man which was his own daily though too defective practice as a servant of the King of peace To him and all others as such I propose the following concessions and the conclusions inferred from them In his Christian Directory p. 854. 1. He that is silenced by just power though unjustly in a Country that needeth not his preaching must forbear there And p. 560. of the Saints Rest he tells us as to his particular If God would dispense with me for my ministerial services without any loss to his people I should leap as lightly as Bishop Ridley when he was stript of his Pontificalia and say as Paedaretus the Laconian when he was not chosen into the number of the three hundred men I thank thee O God that thou hast bestowed on this City so many men better than my self 2. That it is lawful to hold communion with our Churches having but tolerable Pastors notwithstanding the Parochial Order and the Ministers conformity and use of the Common-prayer book And that we ought to do so when some special reasons as from Authority scandal c. do require it Second Admonition to Bagshaw p. 78. 3. That when men are carried to separate on such pretended grounds they will be no where fixt but may still be subdividing and separating from one another till they are resolved into Individuals and have left no such thing as a Church among them p. 486. Of the five disputations and p. 487. By disobedience in lawful things the members of the Church will be involved in Contentions and so ingaged in bitter uncharitableness censures persecutions and reproaches of one another 4. Though Ministerial conformity is now much altered as to ingagements many of the Assembly of Divines yet living do conform again nor would I shun communion with the reverend Members of that Assembly Twiss Gataker Whitaker and the rest if again they used the Liturgy among us And if the old Non-Conformists such as Bolton c. were alive and used now the same Liturgy and Ceremonies as they did then which was worse than now I could not think their Communion in prayer and Sacraments unlawful nor censure that man as injurious to the Church who should write to perswade others not to separate from them Defence of principles of Love p. 12 13. And Mr. Baxter's practice in receiving the Sacrament confirmeth the same 5. If any Pastor instead of concurring to heal the flocks of dividing principles shall rather joyn with backbiters and incourage them in their misreports and slanders because it tends to the supposed interest of their party or themselves let them prepare to Answer such unfaithfulness to their Consciences which will be shortly awakened and to the great Shepherd of the flock who is at the door and who told even the Devils Agents that a house or kingdom divided cannot stand c. p. 253. H. C. 6. The Magistrate will quickly find that the distractions of the Church will quickly breed
and feed such distractions in the Common-wealth as may make them wish they had quenched the fire while it was yet quenchable Our unity is not only our strength but their strength and the fire that begun in the Church may if let alone reach the Court. Of Confirmation p. 309. Now from these premises I suppose the conclusions following may be truly inferred a Conformity to which would be a great means to destroy Nonconformity to the Church and publick Worship both in Ministers and people 1. Those that are silenced by a just power or rather have silenced themselves and uncharitably deserted the established Worship of God ought not to gather congregations in place and manner distinct from the publick Worship By the first proposition 2. Communion with our Parish Churches being lawful and the peoples duty by the second proposition They who by such dividing practices as tend to undermine and deprave the reputation and dissolve the very constitution of the Parochial Worship and to encourage and harden known Schismaticks in their separation for if the like should be generally practised through the nation it would inevitably scandalize the established Ministry alienate the affections of their people and renew divisions among them do act very irregularly and unlawfully 3. Such practices do unfix the people and cause them to run into divisions and subdivisions reproaches and persecutions of one another proposition 3. And who knows into what confusions such practices may carry us 4. Ministerial conformity being submitted to by many of the Assembly of Divines and no sinful act required to make it unlawful which if there had been they or some others would and ought to have discovered it and then I doubt not it would by Authority have been taken away but that being not done the Ministers ought to conform by the same rules as the people ought which is granted by proposition 4. and confirmed by Mr. Baxters practice in receiving the Sacrament c. Such Pastors as instead of concurring to heal the flock of dividing principles do rather joyn with backbiters and incourage them in their misreports and slanders because it tends to the supposed interest of their party or themselves cannot Answer it to their Conscience nor to the great Shepherd of the flock Propos 5. 5. If such Minister or people do continue the distractions of the Church it is the Magistrates duty and interest speedily to quench the fire which they are kindling or if may ruine both Church and State By Propos 6. And let Ministers see that no Seducers creep in among the people or it they do be diligent to countermine them and preserve their people from the insection of heresies and schisms Saints Rest p. 543. 6. Let such men consider whether any sober rational or good men that have loved and followed them can heartily respect them or make them their spiritual Guides when it appears that they do ordinarily and considerately act and practise contrary to their own irrefragable arguments protestations and perswasions And lastly if such Ministers cannot fully conform themselves which would be an acceptable service to God and the Church they having opportunities and advantages to add many thousands to the publick Assemblies and to confirm others that are wavering through their examples yet that they would conform in what they may and continue to teach by example as well as precept what may help to repair our breaches lest we be exposed again to a common ruine and confusion And now methinks that Summons which troubled Quintilius Varus should alway run in the minds of such men Quintili Vare redde Legiones you that have intruded upon the cure of Souls committed to others restore those Legions which are withdrawn from Christ's fold and remember what Mr. Baxter says as to his own reputation in a Preface to Mr. Caryl Non remittitur peccatum nisi restituatur ablatum Calvin's Epistle before the Geneva Catechism Ubi ad summum illud tribunal ventum fuerit c. When we shall come to that great tribunal where we are to render an account of our Ministry there shall be no question concerning Ceremonies neither shall this conformity in outward things be brought to examination but the lawful use of our liberty and that shall be adjudged lawful that conduceth most to edification FINIS p. 195. p. 196. p. 198. p. 196. p. 205. p. 208. p. 209. p. 215. p. 209. p. 210. p. 214. p. 215. p. 227. p. 227. p. 228. p. 229. p. 229. p. 222. p. 221. p. 223. * Optatus lib. 1. contra Parmen says Parmenianus whose grandfather was Majorinus that departed from the Chair of Cecilian S. Cyprian was an heir of the Schismaticks Tit. 1. 10 11. Gal. 5. 2. Anno 1571. * Ità convitiis debacchatur ut plusculum in eo modestiae desiderare cogor utinam argumentis tantùm egisset à convitiis temperâsset Eras in praefat Epist Hieron ad Vigilantium See the Hist of Donatists * Serm. on Joh. 18. 36. p. 146. Anno 787. Anno 168. It is impossible to propound any form of Liturgie wherein both parts can hold it lawful to communicate Infidelity unmasked p. 216. * ubi suprá The taste of liberty is so sweet that except Kings maintain their Authority with as great violence as the People affect their Liberty all things will run to confusion Golden Remains p. 149. Non enim nè dubium malum eveniat certum liquidum officium nostrum desâ—rere debemus nec vel sanctissimos fines per illicitae media consectari Dissert de pace p. 77. Quis erit Schismatum modus si promiscua dissentio ad secessionem sufficit p. 91. * See the Reasons for Necessity of Reformation p. 36. As for Orders established sith Equity and Reason favour that which is in being till orderly judgment of decision be given against it it is but justice to exact of you and perverseness in you it would be to deny thereunto your willing obedience Mr. Hooker's Preface I assert that as to things in the judgment of the primitive and reformed Churches left undetermined by the Law of God and in matters of meer decency and order and wholly as to the form of Government every one notwithstanding what his private judgment may be of them is bound for the peace of the Church of God to submit to the lawful determination of the lawful Governors of the Church Idem 1 Pet. 2. 13. * Acts 26. 12. Acts 12. 12. Plures efficimur quoties metimur à vobis Crudelitas vestra est gloria nostra Tertul. Apol. Preface to â— Disput p. 6. Defence of principles of love p. 64. ☞ ☞ Freface to Christian Direct ad finem Epistle Dedicatory to Saints Rest Saints Rest p. 551. p. 666. p. 55. p. 57. p. 12 13. Defense p. 89. Christian Directory p. 747. See Christ Direct p. 606. Christ Direct p. 902. p. 807. p. 810. Ibid. p. 812. P. 814. p. 815. 〈…〉 P. 856. P. 857. P. 857. P. 85â— 859. 882. P. 882. P. 896. P. 901. 902. P. 915. Five Disp p. 361. p. 401. p. 409. p. 411. 412. Christian Direct p. 884. Five Disp. p. 412. 416. p. 117. See Christian Directory p. 885. p. 418. p. 398. Of Confirmation p. 207 220 230. Christ Direct p. 916. Christ. Direct p. 49. Christian Director p. 616. Five Disp p. 411. Defense p. 177. Christ Direct p. 607. Christian Direct p. 48. p. 49. Baxter of Confirmation p. 3. Dispute the 4th of Church Government p. 358. p. 359. See Christian Direct p. 847. p. 36â— p. 364. Christian Directory p. 748. See Christian Direct p. 848. Defence p. 38. p. 176. p. 54. Cure of Divisions p 200. p. 174. p. 179. p. 185. Five Disput p. 363. Sacrileg Deserting p. 103. p 101 102. Baxter against Crandon p. 83. Cure of Divis p. 393. Saints Rest p. 519. Church Government p. 131. 5. Disput Preface p. 4. Five Disp. p. 20. p. 352. Sigonius de Repub. Heb. l. 2. c. 8. * Mr. Baxter Defence p. 65. Christ Direct p. 916. Cure of Divis p. 80. Defence p. 36. Sacrilegious deserting p. 92. Saints Rest p. 518. Preface to Confess Defence p. 17. Epistle to separate congregations Defence p. 50. Answ to Exceptions p. 170. Defence p. 68. Defence p. 21. p. 52. Key for Cathol Baxter's Holy Common-wealth Epistle to Separate Congreg Christian Direct p. 733. Cure of Divisions p. 359. Defence p. 3. Cure of Divis p. 77. p. 282. p. 288. 290. p. 292. Preface to Cure of Divisions Cure p. 152. p. 24. p. 268. p. 188. p. 22. Preface to Confess Christian Director p. 734. Christian Direct p. 854. p. 36. part the 4th 〈…〉 Christ. Direct part 4th p. 73. Cure of Divisions p. 254. 261. H. Common-wealth Addit to Pref. Prop. Of confir p. 309. Cure of Divisions p. 253.