one and maintain the other We have with Patience submitted not for Wrath but Conscience sake to the Commands of our Superiors We have bowed the Neck to an uneasie Yoak earnestly supplicating the Divine Majesty to send a Moses to deliver us from those Burthens which we have received so many Solemn and Royal Promises should never oppress nor grieve us whilst we behaved our selves peaceably under the Civil Government and Constitutions of the Land But here I thought to have made a stand and have eased both the Reader and my self of any further trouble and fatigue in the Prosecution and Pursuit of this unpleasing Argument were I not prest with the Reason of another most just Plea for a Relaxation and Abatement in the Matters aforesaid which I had thought to have omitted lest it should appear too invidious as to others and too opiniative of our selves I mean our Fidelity to the Interest and Constancy in the Communion of the Church in the late Times of Defection and Apostacy when both by Threatnings and Flatteries we were so strongly tempted to make a Breach in it When the Declaration for Indulgence was commanded to be publisht by us in our Churches we did not we durst not submit though we thereby forfeited the Favour and eminently incurred the Displeasure of a Potent Monarch bigotted to the Romish Religion in whose Hands we were and to be used by him at his Pleasure We could have very much rejoiced in a due Enlargement but we rather kept within our Inclosure than brake the Hedges and lay the Fences waste to obtain it I mean a general Violation of the Canons and Rubricks of the Church the enacted Laws and Statutes of the Common-wealth Relying in the mean time upon the Goodness and Providence of God wholly submitting our selves to his Will hoping that he would so far move the Hearts of our Rulers in due time and in a regular way to hear our Complaints and redress our Grievances And that which puts weight into this Ballance is that too many of those who clamoured high and made (a) Who were fierce Despisers of those that were good heady high minded Traytors having a Form of Godliness but denying the Power of it 2 Tim. 3.3.5 a great noise for Conformity to the Rituals of the Church baiting and bantring any whom they supposed guilty of the least defect and omission of their Duty in that respect accounting themselves the white Boys and only Sons of the Church yet were the first that turn'd colour and became Red-letter'd Men divers of which both of the Clergy and Laity I could name but I spare them and are at this day living and looking for a day to retrieve their lost Cause They still retaining those Spots and Crimson Tincture they received from the Scarlet whore which they resolve no Nirre either of Scripture or Reason shall ever take out Whilst such as they accounted and traduced as Betrayers of our Church stuck close maintain'd their Posts and in the day of Tryal proved faithful and true to its Interest We continued constant in the Exercise of our Ministry fortifying our People committed to our Care using the best Arguments we could joined with our own Examples to continue in the Communion of our Church and to stand fast in the open and zealous Professions and Defence of the Faith once delivered to the Saints comforting and to the best of our skill building them up in it notwithstanding the Threats and Menaces we met with from the profest and rampant Enemies of our Church and Religion But lest this should look like boasting I shall say no more but leave the Argument to be considered by our Superiors according to the Merits of it As for those who in the Day of Temptation went out from us because they were not of us we heartily pitty and pray for them and for their reduction to the Communion from whence they departed that they would be zealous and repent considering from whence they are fallen and return For which Reason we should be willing to use all the Weapons of our Spiritual Warfare And they are so happy as to fall into an Age and Hands which design no other we being sufficiently convinc'd that a Club may sooner dash a Man's Brains out than beat Understanding into his Head Only first give me leave to enquire who were the best Sons of the Church of England and deserve most at her hands Whether those who when time was were great Sticklers for Conformity in the strictest manner to all and every of its Rites Great Amorists and much in love with our Church and Religion whilst it lookt plump and fair to the Eye But when the Hand of the Lord had toucht it and was become black by reason of Affliction shrunk and shrievell'd upon the account of its Sorrow forsook their first Love Then their Language was What is thy Beloved more than another Beloved What 's the Church of England more than that of Rome Whether I say were these better Sons of the Church than those who though perhaps not so exactly satisfied with all and every thing that 's injoined yet brake not the Communion of it But buckling on the Helmet and being girt about with Truth were steddy and valiant in her most dangerous Conflict The other are fit to be Members of that Church whereof outward Prosperity is the Mark and Character who so long as ours was triumphant it had no greater pretended Votaries and Zealots than themselves But these Dive-dopping Plant-Animals dropping from the Tree upon which they grew and falling into the Waters of Tiber or Sea of Rome presently set up for Solon-geese mightily gagling for their espoused Religion Who having learnt the Romish Cant from their new Dictators we are ridiculed and lampooned by them in every Tavern and Coffee-house the bottom of whose Dishes and Glasses they better understood than the Reason of their Change and new-fashioned Religion Then they had the Face and Brow to tell us that the Church they once so much clamored for was till an Age or two past a Duck under water By whom the first and trite question we were usually interrogated upon was Where was your Religion before Luther To which we have answered a thousand times and can truly say again that the Platform of it is contained in the Holy Scriptures which is the only Rule of Faith and tried Foundation upon which our Religion is built 'T was instituted by Christ practiced in the Primitive Church though Tares grew up in the Field I mean Corruptions in the Bosom of it and what could not be amended or endured were necessary to be avoided For we can find whatever these Antiquaries may boast of no Foundation for Purgatory Prayers for the Dead or in a Tongue the People understand not no Warrant to direct them to Saints as the Object no Exemption of the Blessed Virgin from original Sin or Communion celebrated by halfs or in one kind c. in all
were these The Character of a Cathedral Corporation is still the same it was viz. A School for Compliments in Religion but a Scourge upon the Life and Practice of it They have been the Asylum of Superstition but Scalae gemoniae for true Piety c. This was a very smart Reflection upon those Societies but I hope our Superiors will so far take this into their Consideration as to render these Orders of Men such as they may become more servicâ—able to the Church less scandalous and offensive to those who seek occasion to cast Reproach upon them for the future and that the Glory of our Church may not shine forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with outward Pomp and Ostentation Multa Ostentatione but in a modest decent but especially devout Celebration of Divine Worship But this is too reachy and nice an Argument to insist much upon lest in the Prosecution of it I incur the Censure of being an Enemy to those regular Foundations Though I am perswaded there can be no surer way to ascertain their Funds than a Reformation of their pompous Service into a more Simple and Evangelical Form of Religion As also by subliming them to higher purposes and improving them to a far better account than they ever yet turned to in the Church It being hard to take off the ancient Grudge against them whilst so deep Revenues run waste whose Streams might refresh the City of God nor can I rationally fall under the Displeasure of any other of the Brethren seeing the design of this Plea is only to smooth the ways of Conformity and to make those Paths streight that the Church's Yoak may become more easie and burthen-light And can truly protest in the Words of a great Person Bellar recog as to the whole of this Discourse viz. Scripsi deo teste quod verum esse existimavi non gratiam hominum vel propriam utilitatem sed dei gloriam ecclesiae commodum respiciens That is I call God to witness that what I have wrote I account to be truth not respecting the Favour of Man or mine own Advantage but the Glory of God and Benefit of the Church But if after all I must receive Evil for Good I shall not think any new thing hath befallen me nor will my Case differ from that courteous Man's who helping his lame Dog over the Stile was for his kindness bit by the Fingers But from what Quarter can we expect the Reformation of a wicked and sinful World This no more than Promotion comes from the East nor from the West nor from the South it is God that pulls down one with his proud and high Looks and sets up or exalts the humble and meek 'T is he that puts a Bridle into the Mouth an Hook into the Nostrils of the greatest Leviathans and bores their Jaws through with a Thorne Nay he can change the most ungovernable Tempers and unruly Dispositions of Men. He it is that maketh the Lion to lie down with the Lamb eat Straw like the Ox He can say to the most proud and rampant Waves of Wickedness hitherto shall ye go and no further But why then doth not Righteousness cover the Land as the Waters cover the Sea Righteous art thou Oh Lord saith the Prophet yet let me argue with thee concerning thy Judgments Why doth the way of the Wicked prosper Were it not more for God's Honour to have Religion flourish over the Face of the whole Earth and prophaneness to have no place to flee to or fix the Sole of its Foot upon This indeed is a thing too deep for us a Phaenomenon we scarce know how to solve Were it not better that the false and lying Tongue were destroy'd and Perjury pluckt up by the Roots by which Justice and Truth have been perverted guiltless Persons murthered and innocent Blood spilt like Water upon the Ground Is it not strange to observe in the Reformation of Religion there should be so great a Sally out of Darkness into marvellous Light upon the first dwaning of that day and that notwithstanding the Prayers and Tears of such as have oppressed tender Consciences the utmost Endeavours of many wise and learned Fathers of the Church it could not for more than this hundred Years be carried on one step further towards Perfection This hath been the Lord's doing we know and 't is marvellous in our Eyes His Ways are unsearchable and his Paths are past finding out Not that we design to prescribe Methods to the Providence of God or Rules and Measures to his Wisdom in the Government of the Church yet we may pray that all things may be disposed so as they may best conduce to his own Glory the Purity Peace and Union of that Communion That having recovered its Light when it was so nigh a total and perpetual Eclipse it may shine forth with greater Glory and display brighter Beams of Light and Love than ever We may pray that God would bless his Majesty with perfect Victory and Success that he may set his Foot upon the Necks of his Enemies abroad as well as at home And that when he is settled with Peace round about he may then think of God's House how he may heal the Breaches and repair the Decays which Sin and Schism have made in the midst of it That he would please to renew the Powers and Faculties to such reverend Fathers of the Church if expired as are best qualified to sew up the rent in the Spouses Vail and so promote the Peace and Glory of our Church That he would please so far to interpose his Authority as in a legal way to procure such Ease and Liberty in the scrupled part of Conformity that the weary within the Church may be at rest As also so wide a Door to those who are without that if they will not enter it may be truly said that their exclusion is of themselves Obj. But why do we make so great a noise about little things Do we not know that small Alterations in Matters of Religion make great Distractions and occasion high Convulsions in the Church We pretend to desire and aim at the Peace and Welfare of our Jerusalem Why do we not then endeavour to promote it by a quiet Submission to its Orders and Decrees Res 1st They are indeed little things comparative to the Power and Authority of the Church to redress the Grievances of those who are weary and heavy laden 2dly Admit they be small yet 't is a very great Flame those little Sparks have kindled in the Breasts and Minds of many Pious and Conscientious Men A Mote is but a little thing 't is true but if got into the Eye of Conscience it causeth Rivers of Tears to run down by reason of it nor can the Apple of it ever cease As to our Duty of preventing Disturbance and preserving Peace and Union in the Church May our Indulgence be measured by our constant Endeavours to avoid the
answer our ends or refund for those Breaches we have made of Charity in prosecuting them for their dissent we did magno conatu nibil agere The distance was as great and Schism as inveterate as ever 'T is true the Scourges which we made of no small Cords drove some of them into the Temple or publick Assemblies but could never drive out the Spirit of Inconformity when the Curb was in their Mouths they bit the Bridle and kick'd at those who held the Whip over them but never became more flexible to the Reign The French King hath Dragoon'd several of his Protestant Subjects into an outward compliance with the Popish Religion but is so insecure of the reality of the effect that he thinks himself obliged to keep a strict band over them and watchful Eye upon them (c) Lib. de republ 4 to p. 75 7 â— Bodin observes That tho' Princes exercised great Cruelties towards their Subjects yet till the days of Antiochus there was no Tyrannizing over the Minds and Consciences of Men. Nunquam tamen bominum mentibus ante regem Antiochum imperandum sibi fas esse putaverunt Nay so favourable was he himself in the Case of Religion whatever he was afterwards that in the Siege of Jerusalem he granted Eight days Truce to the Jews to Celebrate the Feast of the Passeover Theodorick thought it impracticable to put a force upon the will of Man in the Matters of Religion and therefore wrote to the Senate to leave it at liberty and for a good reason too viz. Because none could be compelled to believe against his will pag. 758. Religionem inquit imperare non possumus quia nemo cogitur ut credat invitus (d) Cujus rei cum multa sunt argunenta tum vero nullum ad hanc rem iccommodatius quam de Theodosio majore qui ineunte imperio provincias Arrianorum plenas reperit c. Voluit imperator Arrianos quos tamen capitaliter oderat ullis suppliciis coerceri sed utrisque Arrianis in â—uam Catholicis sua templa concessit in singulis oppidis duos utriusque religionis pontifices permissit Ac tam etsi Caâ—â—â—licorum Pontisicum rogationibus edicta quad am adversus Arrianos promulgari jussisit facis tamen irrita esse passus est ut ipsius ad Ambrosium literae demonstrant Lib. 4 de repub Theodosius Major tho' an utter Enemy to the Arrians yet allowed them the free exercise of their Religion permitting them to have their publick Temples and Ministers to officiate in every City And tho' by the earnest sollicitations of some Churchmen he was prevailed upon to publish some Edicts against them yet he easily permitted them to be superseded for in his Letter to St. Ambrose he commanded him to deliver the principal Church to the Arrians for saith he All are at my dispose Trade inquit Arrianis basilicam mei namque sunt omnia juris But suppose he had been exceedingly mad upon his Subjects and had vexed them out of their Religion or at least the profession of it yet he could not vex them out of their understanding also for tho force be a powerful Argument yet it hath always been too weak to beget Faith or any true Sons of the Church Which in all her accounts hath but a small reckoning to make of any considerable perquisite gained by the strictest exercise of her Discipline and authority over the Consciences of scrupulous but good Men. Nay the very Civil Interests of States and Princes have shrunk and shrivelled yea dried up from the very Roots which have been planted in those hot and scorching Climates I mean where Persecution for Religion and Conscience sake hath prevailed How Bloody a War did the cruel and despiteful dealing with the Hugonots upon these accounts produce in France until the very Spirit of the Nation failed in the midst of it So Zealous was the Duke d'Alva to maintain the Romish Faith in the Netherlands that he cruelly opprest the people and mightily convinc'd them by the pressing Arguments of Fire and Faggot Yea where-ever Scripture and Reason proved scant the Inquisition was urged as the strongest perswasive they had for their Religion which caused those Flames that not only made the Daughter of Sion to fit in Ashes but fired their Religion and Prince too out of the Countrey I am not willing to Sacrifice to this Net for the Commotions and Troubles in Scotland The Civil Wars of England in the days of King Charles which not only overthrew the Government of the Church but rased the very Foundation of our Politick Constitution Yet after a long and Bloody War which for the space of Seven Years had turn'd our Land into an Aceldama broaching that Bloody Issue which the best Physicians of the State knew not how to Cure till it had wasted the very Vitals of our Land After a Twelve Years Inter-regnum when Men did that which was right in their own Eyes it pleased God to restore our Judges as at the first and Councellors as in the beginning The wild Asses to be sure which had so long snuft up the Wind kick'd up the Heel injoying a free and unbounded shock a liberty to feed where and what they pleased thought nothing more grievous than a confinement The untamed Heifers having been so long unaccustomed to the Yoke knew not how to submit to it or suffer it to pass over their fair Necks especially those who as they had been instrumental in restoring the King so desired an indulgence only upon terms easie to be granted and some small Abatements of Conformity Instead of which the burthen was made heavier and bound with Ropâ—s that were never before occupied I mean new Laws and stricter Ties to oblige them to obedience which could not but be entertained with a regret not only proportionable to their late and long possessed freedom but to the many specious Promises they had obtained and great hopes they had thence conceived of some kind and favourable Dispensations in some controverted and scrupled Parts or Ceremonies of Religion But notwithstanding all they were more narrowly watched more nicely observed and more strictly punished than ever before All Tears of Complaint were but like Waters spilt upon the ground the returns which were made being often rough and unkind By the life of Pharaoh ye are no true men but to spy out our Liberty are ye come and to betray the Church our Fathers made your Yoke heavy but we will add to it But may we not apply the words of the Psalmist in this case This their way was their folly but their posterity hath not approved their saying Psalm 49.13 Such have been the Wisdom and Compassion of our Superiours as to speak kindly and deal gently with our Dissenting Brethren who in two succeeding Parliaments have setled and recognized their Liberties or indemnified them from the penalties of those Laws to which they stood obnoxious raising up a Gourd which have
Warranty nor any other wise Man Whatever so long as he is able to judge whether God or Man is first to be obeyed It would be a very weak Plea for a Subject to plead the Command of an Inferior Officer in the Commonwealth in excuse of a Treasonable or Seditious Action before the Supreme Magistrate in bar of his Sentence and shall we give that to the King of Heaven which we think unreasonable to offer to our Prince and venture to make more bold with God than Man Obj. But we are leavened with Prejudice which we suckt in with our Milk and were tainted with from our Cradles our Palates are vitiated and pre-occupied so that we cannot taste nor see the Beauty Excellency and Decency which are the real Properties of the Rites and Ceremonies c. commanded by our Church Res This is to beg the Question and to condemn without proof But suppose it to be Truth yet a kind and indulgent Parent will not oblige a willing and obedient Child to feed upon a Dish tho it be both wholesome and toothsome too if his Palate cannot relish it nor Stomach digest it But would rather leave it to the choice of such as come to Table to take or refuse it Were but the same Charity used now which St. Paul recommended to the Brethren nay which our own Church hath propounded to be observed in some parts of Conformity our Work were ended and the ensuing Plea rendred useless and superseded I mean that of the Convocation held in the Year 1640. speaking of the Custom of Bowing in Token of Reverence of God * The like Liberty is left as to Bowing at the Name of Jesus when we come in the Place of Publick Worship saith thus In the practice or admission of this Rite we desire that the Rule of Charity prescribed by the Apostle may be observed which is that they who use this Rite despise not those who use it not and they who use it not condemn not them who use it And I cannot understand why the same Latitude or Charity might not be granted in the other scrupled parts of Conformity Let 's hear what that Excellent and Learned Man Mr. Chillingworth hath spoken to our purpose viz. Thanksgiving reading of Scriptures Prayer Confession in the plainest and simplest manner were matter enough to furnish out a Lyturgy though nothing either of private Opinion or of Church Pomp Garments or prescribed Gestures of Imagery of Musick of Matter concerning the Dead of many Superfluities which creep into the Church under the Name of Order and Decency did interpose it self Now tho we should admit that many may be over-born by too great prejudices against things of this nature yet I wish it might by our Superiours be considered how far notwithstanding they may be indulged and favoured whilst they own the Doctrine of the Church and are very unwilling to make a breach in its Communion In all the Controversies of Protestants saith the last-named Author there is a seeming Conflict of Reason with Reason Scripture with Scripture Authority with Authority which how it can consist with a manifest revealing of the Truth of either side I cannot well understand Besides tho we grant that Scripture Reason and Authority were all on one side and the appearances on the other side all answerable yet if we consider the strange power that Education and Prejudices instilled by it have over excellent Understandings we may well imagine that many Truths which in themselves are revealed plain enough are yet to such or such a Man prepossest with contrary Opinions not revealed plainly Neither doubt I but God who knows whereof we are made and what Passions we are subject to will Compassionate such Infirmities and not enter into Judgment with us for those things which all things considered are unavoidable May our Mother the Church imitate our Father which is in Heaven in the like Charitable Consideration and Allowance I thank God I never had any Addiction or Inclination to the Romish Faith or Religion yet have had so much Charity for the Professors of it as not to think they have generally sinned wilfully against their Knowledge and Belief of the Truth Yet 't is hardly possible to have plainer Scripture or clearer Reason than are pleadable against many Propositions and Parts of it For instance how contrary to Divine Institution on which the Sacraments are founded practice of the Apostles and usage of the Primitive Church is their half Communion and denial of the Cup to the Laity Our Saviour giving command to the Disciples not only to eat but to drink also of the Cup of Blessing Obj. But they were Ministers of the Church and so not to be accounted as Lay-men Res If they were yet they were ministri non conficientes and so according to their own practice were not to have received the Communion but in one kind for were here never so many of the Clergy present at that Sacrament he only that Consecrates receives in both kinds all the rest but in one What need I instance in St. Paul's Celebration of it in the Church of Corinth who delivering of the same according as he had received it from our Saviour advised them not only to eat of that Bread but also to drink of that Cup. Otherwise the unworthy Receivers tho they might have eat yet could not have drunk Damnation to themselves which he cautions them against What need I instance in their Celebration of the Publick Service in a Tongue the People don't understand a thing beyond the compass of the Churches Authority and Power which is only given them for Edification and not for Destruction Whether it was revealed to the Apostle what Errors would creep into the Church in the succeeding Ages of it I know not yet I am sure if they were he could not have spoke * 1 Cor. 14. more pertinently argued more closely or disputed more rationally against that unaccountable practice and rule of their Church And yet so strong and strange are those prepossessions and prejudices with which their early and constant Education in that Communion hath tinctured them that they know not how to receive the plain meaning and unavoidable sence as we would think of that Divine portion of Scripture But how vastly different is their Case and ours Since the Scene of our Dispute lyes only in the Suburbs or Outworks of Religion The Question not being concerning the Ark or the Altar the Tabernacle or the Temple but rather whether the Snuffers and the Snuffing-dishes the Forks and the Spoons be of pure Gold or not Which not only renders our mistakes if they be such in themselves more venial but with our Superiors more pardonable yet notwithstanding we are obliged to observance in the smallest things under the greatest and most severe penalties the Church can inflict viz. Suspension Deprivation Excommunication interdicting the Fellowship and Communion of the Saints and denying the Evangelical Passover
to all that esteem the Herbs soure which are appointed to be eaten with it In which case we may use the words of the Poet. Nimium seritatis in illo est Est aliud levius fulmen c. St. Austin thought it an unworthy thing to Censure or Condemn one another for those things which no way recommend us to God Indignum est ut propter ea quae nos Deo neque digniores neque indigniores possunt facere alii alios vel condemnemus vel judicemus 'T is very well observed by a Conforming Member of our Church That our Differences are not so great as to exclude the opposite Parties from being made Members of one (l) Dr. Potter asserts that no Man who believes the Creed and all the evident consequences of it sincerely and heartily cannot possibly if he also believes the Scripture be in any Error of simple Belief which is offensive to God nor therefore deserves to be deprived of his Life or to be cuâ— off from the Churches Communion or Hope of Salvation Church Militant and Joint-heirs of Glory in the Church Triumphant Obj. But the Crime is Contumacy against the Commands of our Rulers than which there can be no greater Sin and for which there ought to be assigned no less Punishment Res Is an awful regard of the Supreme Lawgiver a Contempt to Humane Power and Magistracy to which we give all just respect and deference where we suppose we may without intrenching upon the Divine authority which is Paramount to any Dominion upon Earth Were it a pure despight to authority it would appear in other things as well as these Ceremonies of Religion we give Fear to whom Fear Honour to whom Honour Tribute to whom Tribute is due nor can there be any occasion found against us unless it be concerning the Law of our God and if we do not pay an actual obedience to some of those Injunctions which we fear are Intrenching upon the Divine Sanctions we are not guilty of Contumacy or Disobedience to Magistracy unless by accident it being a thing which is neither designed nor without injury to weak Consciences to be avoided whilst we continue in the Communion of the Church not daring to make any Schism in it or separation from it As to the design of this undertaking I shall add nothing more but stand to the Mercy of every Man's Opinion To be sure it could not be Interest or Secular Advantage for I believe too many will think if it be (m) Pro laborum meorum proemio vix impetravi veâ—iam pardoned 't will be beyond its desert rewarded Tho the Church I am of Opinion may thank her Preferments for the extreme Zeal of many of her Votaries in the Case of Conformity The Roman Clergy had never stickled so earnestly to have advanced their Bishop above the Council if the latter could have given Dignities as well as the former The Whore of Babylon ne're wanted Pledgers whenever she drank to them out of her Golden Cup whatever Abominations 't was filled with But I am afraid I have transgressed the Rules of proportion in framing so wide a Gate to so straight a Fabrick spinning the Preface too much beyond the Staple Yea perhaps may have forestalled the Reader and in some things anticipated the ensuing Argument Yet cannot conclude till I have recommended it to those in Authority that they would consider such as are still pressed down under the same Burthens and forc'd to draw In an uneasie Yoke That they would put the Tears of their Complaint into their bottles and that they may be no longer like Water spilt upon the ground nor always driven to eat our Passover with bitter Herbs God delights not in grieving the Children of Men but makes his ways pleasantness and his paths peace Let us beseech you who have wisdom to judge of and power to redress our grievances by the Mercies of God in general and our late unparallel'd Deliverance in particular by which he hath saved us out of the hands of our Enemies that we might serve him without fear That you would imitate the Divine Providence in breaking every Yoke loosing every Burthen and letting the oppressed go free Permit me to speak with the words of the Prophet in his advice to the King Dan. 4.27 Wherefore let my counsel be acceptable to you break off your sins by repentance and your iniquities by shewing mercy to the poor if it may be a lengthning out of the tranquility which is my Heart's Desire and Prayer to God both for Church and State A PLEA for Abatement in Matters of Conformity to several Injunctions and Orders of the Church of ENGLAND c. IF the many earnest and repeated Promises of Persons in extremity can lay an Obligation of Performance upon them to pay their Vows whenever they become solvend How many are there of no small Figure and Interest in our Church under no mean tie to find out an expedient and temper to heal those Breaches cement those Schisms which several bandied and controverted Rites and Ceremonies of the Church have unhappily occasioned How many Families in this Quarrel have been ruined How many Garments rolled in Blood not excepting his who sate upon the Throne What Blood and Treasure have been spilt and spent in their defence can be easier lamented than counted Nor is the Nature of them grown less prolifick or productive of Distractions amongst us they being almost the only bones which makes us snarle at yea bite and devour one another So zealous are we to maintain the Fence that is made about them that we neglect the main Bank which keeps out the most raging Waves of the Sea of Rome I mean Popery and Arbitrary Power the Cup we so lately drank of which at this time swells high and bears hard against us not only from Foreign Inundations of open Enemies but private overflowings of the Gall of some over-jealous Men amongst us As if it were evil to unite Dissenting protestants upon those just equitable and safe Principles which many Wise and Pious Bishops and other Conforming Members of the Church of England have propounded as fit Terms and Expedients for Union and Peace than to cause the Reformed Religion to run a most dangerous Risque and Adventure Suppose some of our Tackling should be rent and Sprucery sullied yet it were a Misfortune no way comparable to that of dashing the Ship against the rock And what Shipwrack the Storms which some Zealots among us are ever upon the least alteration of that Rigging though upon the justest Reasons raising may occasion God only knows if he that stills the Raging of the Sea does not quiet the Madness of the People Suppose the Decency and Order of our most exact and innocent Rituals to be ten times more than what really they are yet they can never commute for the hundredth part of that Blood and Treasure which have been expended in their Quarrel But shall we not
latter it being propounded to consider how the Partition-wall might be broken down the Bones of Contention which have made us so often snarle at one and other thrown out of the way every thing became so Sacred and Apostolical that they can part with nothing The Forks and the Shovels the Snuffers and the Snuffing-Dishes were all of pure Gold 'T is true in the height of the Storm they promised a Candle as tall as their Main-mast but that being allay'd one burnt into the Socket is too costly a Sacrifice to offer up for the Peace and Unity of the Church Oh! If they would not joyn issue with their Enemies against them how deliciously should they fare every day But now they can't spare a Crum for those scabby Lazarus's under the Table When they were in trouble and the Hand of god was upon them when they were spoken roughly to and no Apology or Plea they could alledge in their defence would be heard or admitted then like Joseph 's Brethren methinks we hard them complain to each other and say verily we are guilty concerning our Brethren In that we saw the Anguish of their Souls when they besought us but we would not bear them therefore is this distress come upon us Did we not speak unto you saying Sin ot against them for they are our Brethren but ye would not bear therefore is their Blood required as our Hands But no sooner did our Moses deliver them from their Task-Masters and brought them again into their Kingdom but like Pharaoh's chief-Butler they did not remember them but (a) Gen. 40.23 Obj. forgot them But to this it will be replied Are not those Promises fulfilled Hath not the last and this present Parliament setled that Liberty by a Law which the two last Princes straining their Prerogative gave by Proclamation Res 'T is very great Truth and for which Act the present yea the Generations to come will rise up and bless God the King and Parliament for that Justice Prudence and Pity which they have shown to a poor harassed and ravaged People who else would have been as certainly though not so sudden ruined as our poor distressed Brethren in France Tho' the departure of the greatest part of Dissenting Protestants here was far less from the Church of England than theirs from the Church of Rome But why might not things be so tempered that this Partition-wall might become less needful And the Church of England by hearkning to some Terms of Accommodation and making a Rebatement of disputable Things and all along offensive Rites and Ceremonies become more enlarged and setled upon a firmer Basis and more tried Foundation For though the late Indulgence hath prevented Ephraim from vexing Judah yet 't is scarce provided for that Judah should not envy Ephraim Although I have some good reason to know and believe and therefore do I speak that many of our Dissenting Brethren be of Mephibosheth's Mind that if the Protestant Religion may be secured against our restless and implacable Enemies of Rome the King and Kingdom setled in Peace poor Ireland saved out of the Hands of those whose tender Mercies are Cruelty they are contented the Ziba's should take all they grudge not at their Preferments and Dignities being satisfied with a slender Fare and Provision And of the Mind with that contented Man described by the Poet Vivitur parvo bene cui paternum Splendet in mensâ tenui Salinum Nec leves Somnos timor aut Cupido Sordidus aufert Esteeming the Liberty of Conscience and mean Diet a continual Feast But why should we envy our Brethrens sitting at the same Table when we have all the same Faith the same Father the same Baptism the same Hope of our Calling Obj. But suppose we should propound a Temper it will not satisfie nor will they comply unless all the Rules of Decency and Order be rescinded and totally destroyed Res 1st We hope better things of them and such as accompany the Peace and Union of the Church 2dly Suppose it should gain but a few yet that 's Ground enough for our Argument an Enforcement of our Plea Would our Governours please to imitate St. Paul they would become all things to all Men that they might gain some though not all Dissenters 1 Cor. 9.19 For though I be free from all Men yet have I made my self a Servant c. 20. To the Jews I became a Jew that I might the gain the Jews c. 22. To the weak became I as weak that I might gain the weak I am made all things to all Men that I might gain some That St. Paul might not offend the Jews he condescended and circumcised Timothy The Pharisees were very strict for Circumcision 16 Acts 3. and though it needful to observe the Law 15 Acts 5. But the Apostles assembled at Jerusalem thought not fit to trouble the Conversed Gentiles which were turned to God with those Rites which the Converted Jews were zealous for Why might not the same Rule be observed among us He that is ambitious to have his Child signed with the Sign of the Cross in Baptism let him have the Liberty to procure his Child to be so baptized He that desires to be excused the Ceremony of the Surplice in his publick Ministration may he be left to his own freedom and so on the contrary being obliged oâ—ly to those things which are necessary especially where such Indulgence may gain some Pious and Conscientious Ministers into the Communion of our church and give ease to such who are actually engaged in its Ministry and pressed down with such Burthens Which is the second Reply to the Objection and Plea for Abatement 3dly Suppose our Concessions should not call many over into our Tents at present yet it might prevent those who are not yet admitted into our Communion from fleeing to separate Congregations for ease and refuge as to their Consciences who if some rough places were made plain would never think of departing from our Assemblies Would we Cedere à jure and rebate those things which are Goads in the Sides and Thorns in the Eyes of many good and Tender-conscienced Men whose Necks have been gauled with the Ceremonial Yoak It would happen to the Church from so benevolent an Aspect as it doth to the Earth from the happy Conjunctions and Configurations of the Stars whose effects though they be not immediately felt yet cast a future kind and benign influence upon it And is it not more than probable that Persons who hereafter shall be at liberty of their choice of two several Communions will choose that which they judge safest and in which their Consciences may be most at ease If in one of these the Word is soundly preacht as it is in the Assemblies of many of the Dissenters for they have owned and subscribed the Articles of our Religion so far as they respect the Doctrine of the Church where also the Sacraments according to Divine
Institution are duly administred pure and separate from those Rites and Ceremonies which are by them accounted to be at best of doubtful Disputation and have been the Causes accidentally at least of â—very great Contest and Confusions amongst us For this Reason good Mr. (a) Acts and Monuments Vol. 3. Fox prayed that God would ease us of them viz. because they have been the Cause saith he of much Blindness and Strife In the other Men of Scruple know they cannot injoy God's Ordinances of hearing the Word Praying Communicating in the Holy Sacrament of the Lord's Supper nor their Children baptized but these Divine Institutions must be levened with those Ceremonies which to them are doubtful they fear unlawful which makes them abstain from celebrating the Evangelical Passeover because these sowre Herbs must be its Sawce Which though it be affirmed by the Imposers to be insipid and to have no taste either good or bad but of an indifferent nature yet when they taste they see and according to the best of their Understandings find the contrary they feel a Flavour of Superstition upon their Palats and the more intently they look the greater Eye of Red they espy in them And upon the closest Application of their Judgments find a Fust of Popery or else they mistake They like the Meat well but the Cookery is too much of the Garlick strain Is it not then likely that the best and wisest Men will choose that part which hath least of hazard Now according to the Opinions on boâ—h sides the controverted Rites may be omitted and yet the Sacraments duly administred otherwise surely the Bishops and Clergy in Scotland would not have received the Sacrament of the Lord's Supper sitting as their Practice was before the late Abolition of Episcopacy Nor would our Rubrick declare that in private Baptism where it is to be administred without Godfathers and Sign of the Cross the Child is sufficiently baptized forbidding any to question it Whence we may conclude that the most wary Men will be apt to forsake the Communion of the Church of England as the most unsafe of the two Which by the Expedient propounded might be easily prevented for the future and seems no faint Argument for an act of Comprehension though it should not bring over those who are actually engaged as Pastors and Ministers of indulged Congregations So that the Act of Indulgence seems by a necessary Consequence to draw after it another of Comprehension as large and powerful as the Inveteracy of our Schism shall require and Wisdom of our Lawgivers shall think fit to grant least those Riots which the former Act hath suffered to grow up should so far exhaust the Sap that the Tree of the Church should shrink and dwindle into a degenerate Plant. But if it would submit to have some of its Luxuriances which have been esteemed as Right-hands to be cut off it might become a more thriving yea and pleasanter Plant than ever So far superseding the Act of Indulgence as to take away the subject Matter of it that in process of time it might become useless there remaining few or none that would flee to it for succor yea and all the Penal Laws too whilst all could chearfully submit to its equitable Orders and inoffensive Rules and Canons For when the Controverted things are once removed the rest of her Commands would not be grievous 4thly Suppose the Dissenters should not be gaâ—n'd Yet is there not regard to be had to the tender Consciences of Conformists who rather than violate the Peace or break the Unity of the Church have a long time laboured under an heavy Burthen Suppose these make their Wants known and Desires open Is there no Mercy no Pity to be extended to them nor Consideration to be had of them Must their Jaws be ever bored through with these Thorns and their Faces ground without any remorse Thanks be to God we have a Prince now whose design and endeavour is to lose every Burthen and to let the oppressed to free Nay the Fathers of the Church have put on Bowels of Compassion too If any be inexorable they are our Brethren with whom such Complainants have been accounted no better than Traytors to the State betrayers of the Church and if they perish in the Pit become Slaves and Vassals to the Caldaeans nay whatever becomes of them it moves them not Pray God this Sin be not laid to their charge which can be esteemed no less if we may take the Judgment of one dignified among them Who thus expresseth himself I am perswaded this is one of the provoking Sins of the Conformists That they have been so backward of doing what they were convinced they * See the Preface to the Common-Prayer c. 34 Article of Religion Every particular or national Church hath Authority to ordain change and abolish Ceremonies or Rites of the Church might have done with a good Conscience when they were earnestly prest to it by their Dissenting Brethren and had Authority to do it but they refused it They have the same Price now put into their Hands The King invites them the necessity of uniting Protestants against the common and implacable Enemy cries aloud to them the Groans of burthened and oppressed Consciences of their Brethren plead with them But I am afraid they do but surdis canere We may seek them earnestly but they will not be found of us Nay I wish there may not be the same reason to believe now what a Reverend Doctor and Dignitary of the Church hath some years since declared to the World viz. That they seem rather resolved to break all in pieces and hazard our Religion and let these sad Effects our Divisions still continue than to abate their Rigour in imposing what they may lawfully alter or abolish Nay that which puts so keen an edge upon our Complaints as to cut every good Man to the Heart is That this Judgment which hath laid so heavy upon us hath begun at the Church Those whom God designed to be Fishers of Men have spent their time and pains in gathering up these Shells and Pebbles upon the Shore and as one well observes have wrangled about them too But such is the present and remarkable Providence of god that many of the Bishops and Clergy are pleading for that now as to themselves they too much slighted and decry'd as Humour and Faction in others Now they plead Conscience and urge it in excuse for not swearing Allegiance and Fidelity to the Government to whom I wish as large Dispensations as be consistent with the Nature of Government and present Constitution of the Kingdom But we ever understood those things which are destructive to the State to be out of the Question and beyond the Bounds of it yea and Modesty too It might be said as it was in another case If they ask this let them ask the Kingdom also For as it hath been ever thought that a Liberty in such things
melius correcta fuitque hoc Cranmeri votum ad Calvinum scribentis c. Epist ad Verd. They had abolisht the Mass changed the Service or Celebration of it in an unknown Tongue they had extinguisht Purgatory the Doctrine of Supererrogation Praying to Saints Adoration of Images and many other things they had to say but the People could not bear them then But now God invites the King next under God our Redeemer from an almost Irrecoverable Relapse into Popery invites many of the faithful Fathers and Ministers of the Church invite and plead to perfect our Reformation and to unite the Protestant Interest We have now a Price put into our Hands and have we yet no Heart to improve it Shall we still sell our selves to work Iniquity and to sow the Seeds of Strife those Tares in the Field of our Church Shall we never see the things which concern our Peace Shall we still sacrifice our Interests to our Revenge and reck our Malice upon one another Why should we any longer strive and do wrong to each other for we are Brethren And though perhaps this may be but a techy Argument to treat upon provoking Men to say or think at least that we grutch or envy the Glory that is paid to God or undervalue that absolute Form of Prayer which Christ taught his Disciples which is so far from may design my Conscience bearing me witness if I mistake not my self that I think it needless to spend the least either of my time or Ink to wipe off the Imputation The main Reason why an alteration in this respect is desired being that the Form of our Publick Worship might be so modelled that we may all unanimously and without offence concur in the Celebration of it Concerning Christ's descent into Hell THat the Articles of Faith and subject Matter of Prayer should be clear and perspicuous sure no Man question When they are dark and disputable it will be impossible or very difficult to observe St. Paul's Rule 1 Tim. 2.8 of lifting up clean hands without wrath and doubting Now that Christ descended into Hell is not only daily to be confest and generally owned by the Congregation as an undoubted Article of their Faith 3 Art but particularly subscribed by every Minister of the Church before his admission to any publick Imployment in the Church as one of the Articles of Religion In these words As Christ died and was buried so also it is to be believed that he went down into Hell A Subject very much controverted and hath afforded Matter of great dispute the terms of the Proposition being variously interpreted and taken in a different Sense some expounding descent for a Personal some for a vertual going down into Hell acting as the Sun doth in inferiora per calorem influxum Some will have it for continuing in the (a) Hic mortis status non locus aliquis infernalis aperte intelligitur Sic Euseb Caesare c. Vid. Sanford Lib. de descensâ— ad inferos tertiam State of the Dead Mr. Broughten hath a peculiar Notion of the Phrase viz. That Christ's descending into Hell signifies his going into a Place of Happiness which his Soul took possession of so soon as it was parted from his Body which I may have occasion further to take notice of hereafter As to the place of Descent some think it to be the Grave others the place of the Damned if the former then dead and buried is the same with the ensuing Phrase He descended into Hell for as Ruffinus observes this Article was left out of the more ancient (b) Consule Sanford à Parkero continual lib. 4. de descensu ad inferos pag. 38. Copies of the Creed Vis tamen Verbi eadem videtur esse quod sepultus dicitur This was made an Article of Religion in the time of Edward the Sixth and required to be subscribed to but then they explained the Sense of it and the manner how our Saviour descended viz. That the Body of Christ laid in the Grave till the Resurrection but his Spirit which he gave up was with the Spirits which were detained in Prison or in Hell and preacht to them But since that the Article is continued and in a Synod held in the Reign of Queen Elizabeth is recognized but simply without any Explication In the ancient Creeds this Article is not to be found so Ruffinus observes in Expositione Symboli Sciendum est saith he in Ecclesiae Romanae Symbolo non habetur additum Descendit ad inferna Sed neque in Orientis Ecclesiis habetur hic sermo In the ancient Copies of Creeds delivered to the Church of Jerusalem both larger and lesser there is no mention of this Article the Words being thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is being Crucified and Buried he rose again from the Dead In that of Alexandria and presented to Constantine by (c) Feigning himself at that time Orthodox Arrius Presbyter of that Church we read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sozom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is he came was made Flesh suffered and rose again In a Copy drawn up and delivered to the Nicene Fathers thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He dwelt among us suffered and the third day rose again In another Copy received by Constantine and all the Arrian Fathers drawn up as Bishop Vsher observes for a more clear Condemnation of the Arrian Heresie it runs thus viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was made Man suffered and rose again In another larger Copy of the Creed mentioned by Epiphanius as the same Bishop observes The Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is he was Crucified for us under Pontius Pilate suffered and was buried and rose again the Third day c. In the larger Symbol of Anathasius we find it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is he was buried he rose again and was received up into Heaven In an ancient Copy written in a Welch Character which the aforesaid Bishop found in the Library at Oxford this Article is not mentioned but only crucified dead and buried be rose again the third day But about four hundred Years after Christ it was brought into the Roman Creed who received it from Aquileia * But what need we retail this truth when as Mr. Perkins observes that in above threescore Creeds of the most ancient Councils and Fathers these words of his descent into Hell are not to be found some think they crept in by negligence Erasmus saith Nâ—c in Symbolo Orientalium Ecclâ—siarum nec in Romano hanc particulam Scil. Descendisse ad inferos â—uisse additam testis Cyprianus nec recensetur apud Tertullianum vetustissimum Scriptorum Colloq Inquis de fide Sciendum sane est quod in Ecclâ—siae Romanae Symbolo non habetur additum Descendit ad inferna sed neque in Orientis Ecclesiis habetur hic sermo vis tamen
Epistle to the Magness seems to advise the fame thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done the Bishop presiding as God's Vicegerent and the Presbyters sitting in Council representing the Apostles which seems to be much like the Wish of a more modern Divine whose Words are these Sane â—aec Ecclesiae administrandae ratio quam dixi in quâ Episcoporum porestas certos limiter habeat à synâ—do Coetu Presbyterorum circumscriptos est res magis optanda quam speranda Epist ad Verdae St. Ignatius in several of his Episâ—les frequently mentions a Subjection and Submission due to the Presbyters as well as to the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Teams he useth being sufficiently expressive of Jurisdicton and Authority I will give you a few Instances for the Proof of what I have assumed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Smyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all follow the Bishop as Christ his Father and the Presbyters as the Apostles which as Vossius observes was the Opinion of Polycarpe His Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is be subject to the Presbyters and Deacons as unto God and Christ Notae Voss 261. Ignatius in his Epistle to the Magnesians written from Smyrna speaking of Zotion whom he had kindly entertain'd commends him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he was subject to the Bishop and Presbytery in the Grace of God and Law of Jesus Christ And in his Epistle to the Trallians though he faith they ought to take the Bishop along with them so they should also be subject to the Presbyters as to the Apostles of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad. Trall p. 156. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. But what need we hear more Evidences out of this ancient Father a for the time and I believe the Reader 's Patience would fail should I particularly recite what he hath said to this purpose in his other Epistles to the Brethren of Tarsus Antioch c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the People be subject to the Presbyters and Deacons The same Advice he gives to the Philippiâ—ns in his Letter to them as also in his Epistle to the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad. Smyr If the Bishops and Presbyters are to be observed and followed as Christ obey'd his Father and as the Church was bound to be obedient to the Apostles then sure the sole Jurisdiction was not in the single Person of the Bishop It was strongly argued in the Council of Basil against Panormitane by Ludovicus Cardinal Arlotensis that there were most evident Testimonies for the Defence of Inferiors For the chief and principal of all Divines st Austine upon the Words of St. Matth. where Christ faith I will give thee the keys of the Kingdom of Heaven affirmeth that by those words the Judicial Power was not only given to Peter But also to the other Apostles and to the whole Church the Bishops and Priests The famous Dr. St. Jerome doth also agree with St. Austine whose Words are these upon the Epistle of Paul to Titus Before that difference was made in Religion by the Instigation of the Devil or that it was spoken among the People I bold of Paul I of Apollo and I of Cephas the Churches were governed by the common Consent and Council of the Priests for the Priest is the very same that a Bishop is And further he saith That Priests are of lesser Authority than Bishops rather by Custom than by the Dispensation of the Truth of God and that they ought to rule the Church together Mr. Lambert that learned man and constant Martyr in his Defence averred the same thing and that Priests were called Bishops being all one and no other but Bishops The Bishop of London and Duresme in their Letter to Cardinal Pool acknowledge the same thing urging the Authority of St. Jerome in his Epistle to Evagrius and in his Commentary upon Titus Sciant ergo Episcopi se magis ex Consuetudine quam dispensationis dominicae veritate Presbyteris esse majores And in both places prove that the Government of the Churches yea the Patriarchal Churches was by the common Consent and Agreement of the Clergy Acts and Monuments Vol. 2. p. 290. Impress 1684. But I shall refer my Reader and my self as to this Matter unto the Proposal made by Charles II. in his Declaration concerning Ecclesiastical Affairs 1660. p. 15 In short I think that excellent Project concerning Church-Government might very well deserve the Consideration of out Superiors especially if Presbyters might have Power granted not only to assist by their Advice but (c) Si judiciariam habent potestatem in Ecclesiâ Presbyteri quid eos prohibet vocem in conciliis habere terminativam Card. Arelat Aen. Sylv. p. 24. de gest Con. Basil Vote too which was strenuously pleaded for and learnedly defended to be the Right of Presbyters in the Council of Basil Acts and Monuments But if as to some doubtful Matters in Doctrine some scrupled Rites and Ceremonies in the Church which have occasioned not only many hot Disputations bitter Contests and the rolling many Garments in Blood our Consciences may be indulged let them take such to govern as they esteem best of in the Church may we but stow out Cargo right secure our Lading and avoid Shipwrack of Faith and a good Conscience let who will carry the Flag Only give me leave to say verily there hath been a Fault amongst us that whilst our Discipline hath been very quick-sighted in Matters of Conformity as to the smallest (a) We were once complained of in Parliament by a great Member of that Assembly in these Words The Vines have both Grapes and Leaves And Religious Acts both substance and Circumstance but the Gardener is much to blame who gives more charge to the Workmen of the Leaves than of the Fruit Sir Edward Dering Collect. Speech p. 33. Ceremonies it hath been comparatively dull in hearing and slow in espying the greatest Immoralities We have been ready to discern the More but have overlookt the Beam Tender of the Rubrick but less concerned for the Decalogue And so long as our Whoredoms do remain 't is impossible out Church should have Peace Let us be never so zealous for Conformity to the Canons and Rules of it for if God hath a Controversie with us the best Disputant will find the Contest hard and Victory impossible We may blame the Dissenters for our Schisms but I am sure we may thank our selves for them nay with grief and shame may we confess it that to such a pitch hath Prophaneness risen among us that it hath been a Scandal to be good and a Crime to be Religious Tea Truth faileth and he that departeth from Evil maketh himself a Prey or is accounted mad as the Margent reads it 59 Isa 15. Loyalty and Conformity were the whole Cry upon which Cardinal-Vertues for they have been deemed no less
Weather Mountains want too much That being past a Mole-hill now they grutch Witness that great regret some of them have express against that Kindness and Favour which they King and two succeeding Parliaments have beyond denial evideneed to our Dissenting Protestant Brethren who with Fury bite the Chain which restrains them from falling foul upon their former Prey Besides their unreasonable stickle to prevent the least Abatement in Matters which respect the Ceremonial part of our Worship A Conformity to which goes with them for the whole Duty of a Minister Obedience to Government a very good and Gospel Doctrine was the constant Theme of the Pulpit but our high men have done with it as the Priest did with the Sword of Goliah wound it up in the Ephod and laid it behind the Altar Though when time was our whole Duty was placed in a wild Notion and extravagant Pretence to Loyalty No Man being esteemed Loyal or a Lover of his Prince who did not so far doat as to follow the Measures and promote the Designs of turning the best tempered Government in the World into a Despotick and Arbitrary Rule These wife Master-builders had raised the Fabrick of Sovereign Power to that â—mmense Height and extravagant Projecture as no way agreed with the just Methods of any civil Architecture putting in the mean time the Mischief of the Project far from themselves Supposing that if it did fall it might perhaps grind their Enemies to Powder but never dreamt of its tipping upon their own Heads as we have before observed Insomuch that whatever they heard which might awaken them to prevent their impending Ruine went for nothing but the ever-jealous Notions and muâ—â—nous Suggestions of disloyal and dissaffected Men. But when they began to feel the Massy weight of an overgrown Monarch with what Zeal did they stickle to put a Bridle into the Mouth and Hook into the Nostrils of that Leviathan whose Tusks had ript up the Belly of our Laws and Liberties upon whose Neck they had so lately thrown the Reigns of Government which the Prince whom God now hath blest us with hath delivered back again to the People Esteeming the Prerogative never better asserted than when the Rights and Properties of the Subject the great end of Government are kept inviolate and that Caesar can never have his due if the People be denied what 's theirs Being so great an Artist in governing as to carry a steddy Hand and keep the Ballance even for if too much weight be put into one Scale the other will kick up as our late King by a costly Experiment found true But as it pleased the Almighty to raise up a Moses to deliver us from the Brick-kilns and to break the Yoak from off the neck of our civil Liberties so we trust he will rescue us from the iron Furnaces too loosing every Burthen and letting our Consciences go free which have not been so much gauled with Points of Doctrine and Articles of Faith and Religion as with the rites and Ceremonies of it We so generally agree as to Matters of Faith that Dissenters in respect of that are so few as to their Number and as to their Quality so inconsiderable that they are not able to make any Schism or cause any disturbance amongst us Could we but find a Temper to accommodate these lesser things which by a Spirit of Meekness and Moderation Christian Charity and Forbearance might easily be effected we should have an end of Controversie Heats would cool Animosities would cease they 'd want Fuel to feed them and Matter to work upon The making Sides and Parties to elect Members for Parliament would be at an end which have so frequently fermented the Humours of the Body politick into lasting and dangerous Factions and Distempers Were but our Contests about the Form and Rites of Religion by some wise and prudent Concordate framed by our Governours determined and moderated we need not fear we should fall out about Matters of State being all agreed to bear out share in the Charge necessary for its Grandeur and Defence We should all sit under our Vines and Fig-tress leading a peaceable and quiet Life when once these Bones of Contention were taken out of the way and Apples of Strife which they say grow upon a Tree that 's neither good nor evil become forbidden Fruit. Besides we are not sturdy Beggars we ask not Talents but Shekels we only desire to wash and be clean from those additions to Divine Worship which we are afraid may defile our Consciences and not be so well pleasing to God Things which the Imposers tell us are Matters indifferent when abstracted from their Authority But suppose it should be an inconvenience to take them away yet sure so great a good as an universal Quiet would be sufficient to commute for no greater Nuisance But we are perswaded of the contrary from the Reasons we have alledged besides the Authorities of some of the greatest Prelates and Members of the Church of England viz. Hooper Bishop of Worcester Jewel Bishop of Salisbury Sands Arch-bishop of York Horne Bishop of Winchester Why should I again name Cranmer Ridley Grindal upon this subject who endeavoured to have the Habits of the Clergy as a Popish Relique cast out The Arch-bishop of St. Andrews speaking in his Sermon at the Assembly of Perth did acknowledge That the Conveniency of them was doubted by many but not without Cause c. Novations in a Church even in the smallest things are dangerous had it been in our Power to have disswaded or declined them most certainly we would c. Mr. Sprint also though a Conformist yet saith It may be granted that offence and hinderance to Edification do arise from these our Ceremonies He confesseth also That the best Divines wisht them to be abolished Which by her own Confession is in the Power of the Church to grant Which speaking in the Preface of the Common Prayer See 34. Art of Religion saith that the Ceremonies which remain may be for just Causes taken away altered or changed and gives good reason for it because they are in their own nature indifferent and so alterable The Words be these The particular Forms of Divine Worship and the Rites and Ceremonies appointed to be used therein being things in their own nature indifferent and alterable and so acknowledged It is but reasonable upon weighty and important Considerations according to the various Exigency of times and occasions such Changes and Alterations should be made therein as to those that are in place of Authority should from time to time seem either necessary or expedient accordingly we find that in the Reigns of several Princes of Blessed Memory since the Reformation the Church upon just and weighty Considerations her thereunto moving hath yielded to make such alterations in such Particulars as in their respective times were thought convenient c. As for weighty Causes sure we never had any more ponderous to incline the
Divine Command to the contrary And why then also may she not injoin Caelibacy or single Life as she shall esteem it convenient for there 's no command to the contrary as Aquinas observes Nemo ex praecepto tenetur nubere and I believe he spake truth for unless it be in some particular Cases no Man is oblig'd to Marry for then St. Paul would not have said He that marries does well but he that abstains does better And now whatever I have spoken upon this Argument I have done it in the Truth and Integrity of my Heart out of no design to embroil but rather to promote the Welfare and Peace of the Church as well as of the Consciences of private Men and thereby to extinguish those Flames which the Sparks of these controverted Rites have enkindled for Solomon saith If we take away the Wood the Fire will go out Nor have I Wyar-drawn the Truth or warpt the Rule of it to make it agree with Peace Non studendum est paci saith the Father in detrimentum verae Doctrinae But have endeavoured to take Measures from Scripture Reason and Charity But if now I should be mistaken and should have taken my mark amiss I am the more convinc'd of the necessity of Toleration and compliance in Matters which are of no greater Figure in Religion than what we have mentioned Because as Dr. Taylor saith Even then when a Man thinks he hath most reason to be confident he may easily be deceived But I shall leave all to the Judgment and Censure of those reverend and worthy Persons whom the King hath Commissioned to sit on such Matters and to review the Liturgy This was writ during their Authority Let the Righteous smite me and it shall be a kindness Though to those Ralleries with which Tracts of this nature are commonly entertained according to the direction of Mr. Hooker in his Ecclesiastical Polity I shall reply nothing because as the wise Man saith Fool 's rage and are confident But suppose the Matters alledged be not contrary to any Divine Precept yet they may be and are offensive and scandalous to good Christians though perhaps but weak in the Faith and is there not as much Charity and Forbearance to be shewed to such especially living peaceably though uneasie to themselves submitting to the Ordinances of Men for Conscience sake rather than make any Schism in the Church as hath been extended to some who have not only differed from it in Doctrine but wholly abandoned its Communion I shall instance in several Rasures which have been made in the Common Prayer by Arch-bishop Land least Matter of Scandal or Offence should be given to the Arminians and our dear Friends the Papists Hence we find that those Words used in the Morning Prayers for the King viz. Who art the Father of thine Elect and of their Seed were expunged which the Arch-bishop in his Speech in the Star-Chamber excuses as being done in his Predecessors time by the King's Command But this alters not the case in hand but as some have more than guessed that because the Words seemed too much to favour the Opinion of a particular assurance of Election and personal Adoption or Salvation which gave offence to some in the Church who had other Sentiments they were commanded to be rased Others also both within and without the Church who would not allow the Pope to be Antichrist were much offended with these Words in our Liturgy viz. Root out that Babilonish and Antichristian Sect which are changed into these Words viz Root out the Romish and Babilonish Sect Which the Arch-bishop saith he did by the King's Order that he might not offend but remove scandal from the Papists And do we not owe as much to the Members of our own Church Shall we shew such forbearance towards our most implacable Enemies Whilst we hang a Mill-stone about the Necks of our Brethren and Friends even when we are invited to remove the Stones of stumbling and Rocks of offence out of the way The same Arch-bishop declaring That it was of dangerous Consequence to avow that the Popish Religion was Rebellion though this Clause passed saith he in King Jame's time yet he made an Alteration by the King's Command and saw it Printed see the Star-Chamber Speech p. 34. So that the Liturgy it self hath not been a Noli me tangere in former days but have passed an expurgatory Index and forc'd to part with such Expressions and Clauses as have been adjudged scandalizing of and reflecting upon the Roman Party Nor ought we to be uncharitable to any yet shall we do good to all but those of our own Houshold of Faith and Religion Besides what doth the late unpararelled deliverance of our Church from that Ruine it was so lately at the brink of require of us But to do justly to walk humbly and to shew mercy to redeem its former Disciplinary Cruelties and severe Usages by which our Brethren of the same Faith and Reformed Religion have been formerly harassed and treated with My design is not to rifle the two last Reigns or Proceedings against the Non-Conformists for Instances or Arguments to prove our Assumption The Author of the Plea for the Non-Conformists hath given us a taste of that Cup which was bitterly wrung out among us Yet I hope I may look a little further back and show you that the later Severities acted upon our Brethren was by a Transmigration of that ancient Spirit of Cruelty which heretofore informed and ruled in the great Abettors of Conformity By which we shall not only see clearly the Wisdom and Love of God in putting it into the Hearts of our Governours to proclaim Liberty to the Captive and to let the Oppressed go free But also to nominate and appoint Persons of Understanding and consequently of an excellent Spirit to find out such a Temper that those Boutefeus which have formerly put us in a flame may be never able to officiate as Incendiaries amongst us for the future So extreamly Arbitrary were the Censures of the high Commission-Court and Star-Chamber that some have weighed them in the same Ballance against the (a) With the Papists there is a severe Inquisition and with us as 't is used a bitter high Commission Sir Edw. Dering Col. Speech Inquisition This I am sure that the Wisdom and Justice of our Nation thought fit to make a Law to abrogate them and remove them as the great Nuisances which pestered both our Church and State When Ecclesiastical Persons were brisk in inflicting corporal Punishments and pecuniary Mulcts and Amercements Persons of the most liberal Professions and Education have been treated like Rogues and Villains for no other Reasons than their writing and speaking against the most Arbitrary Proceedings and Innovations in Religion and Divine Worship Which were adjudged so enormous and flagitious that they were used kindly if they came off with their Ears cropt their Noses slit their Cheeks burnt and stigmatized with
is certain that there was a time when the People had no Kings but afterwards when Lands Possessions came to be divided there were Kings ordained for no other case but only to exercise Justice c. Not only the People but also the King to be subject to the Laws c. If a King contemn and despise the Laws violently rob and spoil his Subjects deflower Virgins dishonest Matrons and do all things licentiously and temerariously do not the Nobles of the Kingdom assemble together deposing him from his Kingdom set up another in his place which shall swear to govern uprightly and be obedient to the Laws Fox Acts and Monuments p. 762. Ed. 1684. The Substance of which is that he who hath Sovereign Power or Authority but limited by certain Rules or Conditions which he hath sworn to observe If such an one shall become a Tyrant it is in the Power of the States and Peers of the Realm to restrain him for saith he the Office of the Subject is twofold ordinary in respect to Time Place and Imployment they have in the Common-wealth the other extraordinary which is to be exercised according to the Circumstances of Affairs which can be bound by no certain Rule except that of the publick Safety which must ever be consulted for and which * Lib. de repub Quo fit ut leges non solum populum sed reges etiam obligare sciamus at si regem contemnere leges Raperebona subditorum violare Virgines stuprare matronas omniaque suae libidini temeritati committere vidiamus numquid Congregatis regni proceribus illo summot◠alius sublimabitur qui bene gubernare juret legibus obtemperare Aen. Sylv. de gestis Con. Basili Bodin calls Suprema lex But if Monarchy be absolute and under no Restrictions we must then patiently suffer the most unjust Exercise of Power there being no other appeal but only to the Divine Tribunal Thus Daniel paid Allegiance to Nebuchadnezzar and our Saviour to the Roman Emperor Pareus de potestate civili Propos Primâ saith Episcopi pastores magistratibus suis impiis aut injustis possunt ac debent resistere non vi ant gladio sed verbo dei That is Bishops and Pastors must not resist evil Magistrates by force or by the Sword but by the Word in which he speaks honestly for the Weapons of our Warfare are not carnal but spiritual In his second Proposition he saith Subditi non privati sed in magistratu inferiori constituti adversus Superiorem magistratum se rempub Ecclesiam seu veram Religionem etiam armis defendere jure possunt c. That is not private Subjects but such as are placed in an inferior Order of Magistracy may by force of Arms defend themselves and the Common-wealth the Church or the true Religion without the Breach of any Law Supposing the Supreme Magistrate be degenerated into a Tyrant an Idolater and is become highly oppressing of the People provided they act sincerely and for the publick good because he saith Princes are bound by their own Laws Imperator testatur incodice se contra jus nolle ut sua decreta injudiciis locum habeant sed debere Irrita fieri si fortasse cognoscantur à justitiâ discedere c. Lib. 4. Cod. de leg Prin. Adeo digna est vox Majestate regnantis legibus alligatum se Principem profiteri That all his Commands contrary to Law were void and that it was a Saying becoming the Majesty of a Governour that a Prince is bound by Law Trajan was commended by Dion who giving the Sword to the Praetor used these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is take this Sword if I rule well use it for me if ill against me But as to private Persons he saith Moriendum potius quam resistendum Yet for several Reasons I cannot take his Words in the Sence which that excellent and learned Person D. Fabritius would put upon them restraining his Meaning to the Princes of the Empire who are Sovereign Princes and invested with Royal Power It never being a question whether such had Authority for the Preservation of their Rights and redress of Injuries to levy War against another Prince though in some respects greater than themselves But if in no case the Nobility and Commonalty of a Nation may interpose to prevent the imminent Ruine of the Church and State it would be very difficult to vindicate the late Revolution as is already hinted from those severe Imputations by such as have very little good will to our Sion cast upon it I shall not in so great a case interpose mine own Judgment it being easie to prick our Fingers in such a Thorny question Yet I may say if any for the breaking of their Yoak have ascribed too much to the (b) Though the Bishop of Burgen to prove the Church above the Pope argued from an unexpected Topick endeavouring to prove the Body of the Kingdom to be above the King To which Tho. Corsellis agreed Adductoque intestem summo omnium Philosophorum Aristotele dicebat in omni regno bene instituto illud in primis desiderari ut plus regnum posset quam rex Si contra reperiretur id non regnum sed tyrannidem dici debere Aen. Sylv. degest Con. Basil People granting them too great a Liberty of contesting their Rights with their Sovereigns others in hopes to espouse Princes to their Interest in grieving and oppressing their Dissenting Brethren have beyond measure fawned upon and flattered them till they nurst up the best tempered Monarchy upon Earth into an intollerable and tyrannick Exercise of Regal Power But this is a digression which by pursuing the Extravagancies of some Mens Opinions I have been led In which if I proceed a little further being once out of the way I must beg the Readers Patience and Pardon For having perused the Case of Allegiance due to Sovereign Princes by W. S. I could not but with very much regret observe that in the whole drift of that Discourse we can find little or none other Argument to enforce our Allegiance to King William c. than what would bespeak it for the greatest Usurper and Intruder who hath had the good Fortune to gain an actual Possession of the Crown which looks to say no worse very ungratefully upon him whom the Lords Spiritual and Temporal invited over and who by the universal Consent and applause of the People declared by their Representatives in Parliament was invested with the Royal Government and to whom we owe next to the Divine Providence all that is dear to us To reflect then so unworthily upon him as if he were no better than one who usurps the Government and that hath no further Right to the Kingdom then what Power Possession and Success can convey to him seems no way reconcilable to Duty or good Manners This Author in his Preface tells us that he never did any thing to cause the World
By which Judgment the King's Title was condemned and the Crown translated from the House of Lancaster to York in which Line it continued till (a) The best Title saith my Lord Cooke of Hen. 7. to the Crown was by Elizabeth his Wife eldest Daughter of Edw. 4 yet before his Marriage the Crown was by Act of Parliament intailed to Hen. 7 and to the Heirs of his Body the Right of the Crown then being in the said Elizabeth eldest Daughter of Edw. 4. Instit 4. Part pag. 37. Hen. 7. who marrying the Heir of that House the Families were united and that fatal Controversie effectually ended But all this may perhaps be thought not only too great a Dâ—scent and Deviation from our first Undertaking but also too unâ—haritable a Reflection upon a Person who it may be not only acted sincerely and according to the Dictates of his Conscience in refusing but likewise hath observed the same Measures in submitting to swear Allegiance to K. William As to the first I know that Church and State are like the Body and the Soul very distinct and different in the Nature of them yet do very much affect and influence the Affairs and Concerns of each other That an absolute and illimited Power in the State have been planted and watered by the Principles and Practices of our great Sticklers for Hyper-conformity and Innovations in Religion hath been already proved by what they have transmitted to the World from the Press and Pulpit For whilst the Wind of Law hath been too scant for them to maintain their course in Ecclesiastical Matters they have endeavoured to tide it up by the Fluxes of Prerogative giving the same Advice that was once the Opinion of the Flatterers of Cyrus That though what he did was not justifiable by Law yet the Kings of Persia might to what they pleased As for the latter I thank God I was never troubled with the overflowing of the Gall It being a thing always contrary to my Inclination to have any Man exposed to the Censure of the Civil or Ecclesiastical Magistrate when any other Measures can be taken to prevent the Mischief of his Error And if our Consciences do not accuse us then may we have confidence towards God and towards Man too Though I could have wisht the Author's Justification had been maintained from some other Medium than that its lawful to swear Allegiance or Fidelity to a King de facto though he may want a civil Right to the Establishment of his Throne And for such who out of meer Conscience to their former Oath cannot do so much I wish them Salvo juri regni as much Indulgence as I could desire for those whose Consciences are gauled though the Cases be vastly different by the Yoak of Conformity in Matters of Religion To perswade which I can urge no better Arguments than what Charles II. alledges to this purpose and with which I shall conclude viz. We do conjùre all our loving Subjects to acquiesce and submit to this our Declaration concerning those Differences which have so much disquieted the Nation at home and have given so much offence to the Protestant Churches abroad and brought so much Reproach upon the Protestant Religion in general from the Enemies thereof Which are very great Truths witness the Complaints that have been made by those of the Reformed Churches without us viz. Of Calvin Zanchy c. And the Judgment of the Divines of Transilvania who have concluded concerning things of this nature thus viz. That if the Observation of indifferent Ceremonies cannot be maintained without the loss of Christian Charity those Ceremonies rather should be laid aside than Charity violated by maintaining them Nor have the Mischiess which have been occasioned by Differences about these Rites at home been a less Evidence of the Truth averred in that Royal Declaration I mean the Ruine of many poor Families Disgrace Poverty Enmity and irreconcilable Hatred which have been bred and brought forth by the late vigorous Prosecution of Dissenters for Conscience sake stretching the Laws straining nay perverting the Design and Intent of them that they might be the better furnished with Weapons of despite A Spirit which hath long since been complain'd of to actuate malicious and ill-disposed Men as may appear by a Letter which I have seen as copied out of the Register written by the Lords of the Council in the Reign of Q. Eliz. upon the like Subject in these Words AFter our hearty Commendations Whereas we are informed that heretofore at your Assizes in your Circuits divers good Preachers and others Godly disposed have been indicted by colour of Law for things not so much against the Matter and Meaning of the Law as in some shew swerving from the Letter thereof namely for not using the Surplice resorting to Sermons in other places for want at home leaving out same Collects on Days of Preaching for using private Parâ—er in their Houses and such like all which we suppose came to pass by the Practice of some Informers not so well disposed in Religion as also Men returned upon the great Inquest Many times such as be still in Ignorance cannot brooke the Gospel and being in â—eve with the License of former times cannot so well endure the present plain Teachers who by laying open their Faults would draw to a more precise and Gospel-like Life These are therefore to require you and heartily to pray you that in every sitting of your Circuit you sift and examine the Affection of such Informers touching Religion and thereafter give ear to them As also to have a special regard that the Inquest at large may be Religious wise and honest And if notwithstanding our diligence in such behalf such Jurors nevertheless creep in as by like Information molest good Men that yet your Speech and whole Proceedings against them at Bar or elsewhere before you may be according to their Quality not * Matching rather watching them at Bar or in the Indictment with Rogues Felons or Papists but rather giving apparent Note in the Face of the Country what difference you hold betwixt Papists dissenting from us in the Substance of Faith to God and Loyalty to our Prince and these other Men which making some Conscience of these Ceremonies do yet diligently and soundly Preach true Religion and Obedience to her Majesty maintaining the common Peace in themselves and their Auditory so shall the Country thereby learn at the Assizes better to reverence the Gospel and love the Ministers and Professors thereof Thus promising our selves thus much at your Hands we bid you heartily farewel From c. To prevent such Mischiefs or rather effectually to cure such Distempers for the time to come I know no better Remedy then what hath been prescribed by that Physician of very great value I mean the Project or Proposition of that incomparable and pious Man Sir Matthew Hale Lord Chief Justice of the King's Bench viz. An Act of Comprehension to enlarge
the Communion of the Church and make Conformity easie to those that are or shall come into it with a limited and meet Indulgence to those without it which thing he much laboured to effect in concurrence with that worthy and honourable Person Sir Orlando Bridgman Lord-keeper of the Great Seal Which he put into the Form of a Bill to be presented to the Parliament containing a Comprehension of the moderate Dissenters and a limited Indulgence towards such as could not be brought within the compass of it The one is done we 'd hope the other shall not be left undone sharper Medicines may rake the Patient seldom cure the Distemper The Ancient Fathers thought nothing more against Religion than to force it Violence is no good Argument to beget Faith and is therefore fit for nothing but to breed Form without and Atheism within saith Mr. Chilling He that bunts his Brother with a Net as the Prophet speaks may catch him but ne're convince him Obj. What Reason is there to gratifie factious Men that would divide and destroy our Church Res None at all but the greatest imaginable to have a regard to such as are of peaceable Principles and tender Consciences and 't is very difficult for any one who cannot search the Heart to convict them of the contrary which Charity will not admit without Proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity is not easily provoked thinketh no evil beareth all things believeth all things hopeth all things endureth all things 1 Cor. 13.5 7. Of the Reformation of Manners BUT this is not the only Scene our Reformers have to act in whilst the * Oportet sacerdotes Ministros qui altari sacrificiis deserviunt integros atque immaculatos esse Cypr. Epist Manners of the Clergy call for a strict Inspection being by far the greatest Nuisance in the Church 'T is true our earnest wish is that the Grievances of Conformity might be redrest that many whose desire it is to worship God in Spirit and in Truth may with greater chearfulness Labour in his Vineyard Nor can we with less importunity plead that the grand Mischief of Debauchery especially in the Clergy may be provided against We may clamber high to pluck off some withered Branches but if a Root of Bitterness yet remains our Church will be accounted but a degenerate Plant. There 's Nitre enough in our Discipline were it duly executed to cleanse our Garments and to take out the Spots in our Feasts The Church stands in need of sweeping and its Floor of a through purging 14 Levit. 39 41. but the Walls most eminently want scraping too to free it from that fretting Leprosie which as it hath been the blemish so it will if not effectually cured prove the bane of it To prevent which I believe a strict Reformation of the Universities might do much for the Sin of those young Men is great And had we no better Argument than that of supplanting the Design and Project of our Romish Enemies who thought upon this Anvile to hammer out our Ruine it were strong enough to recommend the Prescription were Salt cast into those Fountains they would send forth more wholesome Streams and such as would make glad the City of our God giving less trouble to our Governours to correct the Errors of the first Concoction for 't is hard to take out a Fust which a Vessel hath contracted from so early a Taint If these Grafts get a Surfeit in the Nursery they seldom thrive when they are planted out into the Church or bring forth any Fruit unto Holiness These Societies have been very circumspect as to the Mint and Communion of Religion minute and nice in the Form of their Devotion the Men of Athens being in all things very Ceremonious whilst their Discipline hath been too lax and loose in punishing Debauchery or promoting the Practice of Sobriety and Power of Religion But will that Coin be current from the exactness of the Stamp which is made of embased Mettal and reprobate Silver How far this Infection hath spread and from this though not only quarter crept into the Church especially the Leaders of it our daily Experience is an Argument which supersedes all other Proofs to the Scandal of our Communion the maintaining of our Schism opening the Mouths wide of those which gape for advantage against us And though too many of the Dissenters have been unjustly clamorous and turned their Backs upon us where they might have communicated with us yet I am confident but Immoralities have been the great drag to which we may Sacrifice for our Schism for had we separated the Precious from the Vile our Mouth would have been as the Lord's Mouth to them nor would so many have separated from us had we divided from them Who to attone their Extravagancies stickled high for Conformity and zealously stifled against all that dissented fulfilling the Words of the Prophet 7 Mich. 2 3. viz. They bunt every Man his Brother with a Net that they may do Evil with both Hands earnestly It is time then for Judgment to begin at the House of God as St. Peter saith for then where shall the Wicked and Vngodly appear Which Words struck so deeply that excellent Man * Qua non sicut caeteras partes epistolae in transcursu pervolavi sed lectionis impetu aliquantulum remorato concussam horrore quodam quasi repentè suborto mentem in his meam harare coegi atque in se altius verba illa tenaciusque defigere c. Eccl. Pont. Spec. Nicholas Clemangis by his occasional reading them that he forthwith took the hint and wrote his Book De Corrupto Ecclesiae statu May they so far affect our Superiors that they effectually set upon its Reformation For let may Right-hand forget its Cunning if I wish not Prosperity to the Church of England My Heart's Desire and Prayer to God for it is that it may be saved from those unreasonable Men on the one hand whose Designs and Principles are destructive to Order and Decency As also from those on the other who clamour high for the Form whilst they deny the Practice and Power of Godliness who can defile the Altar think they commute by an Adoration of the Gold of it May Learning and Religion flourish in the Clergy Holiness in the Laity and Reformation from that Formality Atheism and Debauchery wherein it is so dangerously and deeply sunk May those Rites be laid aside which are in themselves disputable and doubtful offensive to the Weak indifferent to the Strong so mischievous and pernicious to the Church as to be the Hole of the Pit from whence its Ruine and Destruction were formerly digged How bitterly from this Quarter it hath been assailed in the most august and National Assemblies of England a Cloud of Instances might be induced to prove Sir Edward (a) Collection of Speeches Dering in the first long Parliament made use of this Argument against it His Words
that which must be the Rule of our Faith and Worship From the beginning these things were not so Now if our Religion agree with the Primitive Rule of Faith and Practice of the most ancient Church 't is I am sure before theirs which hath been often made appear by the best records of Antiquity and Evidences of Scripture So that we are at no loss to tell them where our Church was before Luther and Religion we profess though it was sometimes Subterranea and fore'd to hide it self in the Clefts of the Rocks our Duck if they will have it so was sometimes fain to dive being often hunted and pursued by the Romish Spaniels those insatiable Blood-hounds We can very well tell where our Religion was of old which is that which Christ planted and delivered to the Saints But alas like the Spouse fallen into ill hands which wounded her and took her Vail from her yea deflowred and defiled her But it hath pleased God to deliver her and save her and us too out of the hands of our Enemies that we might serve him more purely In short Christ was both the Author and Finisher of our Faith not Luther not Calvin though we are very much obliged to them for putting us in a way to cleanse the Vessels of our Sanctuary and scowre off the Rust they had contracted But if Antiquity be necessary to legitimate the Doctrine of Faith what was the Romish Faith I mean their new framed Articles in their first Edition Particularly that main Point of it viz. The Pope's Supremacy which the (a) Later Coun. Sess 11. Dat. Rom. 1516. 14 Cal. Jan. cum de necessitate salutis existat omnes Christi fideles Romano Pontifici subesse Scult Ann. 1516. Council of Lateran first cast and moulded into an Article of Faith making the Belief of it necessary to Salvation This was decreed in the very same Year that Luther began to assault Rome as Scultetus observes I chose to instance in this though divers other of their Doctrines have no great Plea to Antiquity because several of our late Converts have when time was laught us to scorn and thought us extreamly at their Mercy if they did not hiss us out of our place for placing a Supremacy in the Chief Magistrate What say they Must the Son be Head of the Mother the Child Superintendant to the Parent According to this Divinity they make the Blessed Virgin to have a Command over her Son As thou art a * Jure matris impera redemptori Mother command thy Son But this is a piece of Popery which seems destructive of it self for Christ to be sure was the undoubted Head of the Church and to have one higher than the highest and Power to command him is neither good Sense nor Divinity But I never designed to have entred upon any thing of this nature if the Clamours of such as turned Renegado's to our Church the Pinacles of whose Temples they were once over-zealous for had not occasioned it whom I am apt to believe could they have foreseen that their Temptations to have deserted the Church of England would have been so great and that their Reign after their Conversion to Rome would have proved so short would not have been such Zealots against those who in some things dissented from the first nor so dogmatical and pert in asserting the Supremacy of the latter Which Gregory the Great though Bishop of that See was so far from pretending to that he declared it was a Sign of Antichrist for any other to claim it When Boniface Sozimus and Celestine sent to the Council of (*) At which Synod St. Austine was present and subscribed with his own hand Carthage to make challenge of it alledging the Sixth Canon of the general Council of Nice the Fathers of that Synod sent him word that they having only a Latin Copy by them in which they found no such Canon took the pains to send to Antioch Alexandria and Constantinople to procure and consult the Greek Copies But found nothing in the least favouring their demands and therefore wrote to Celestine that seeing no such thing was to be found in the Acts of Nice they desired him for the time to come to acquiesce denouncing to him that they would not suffer any cause either great or small to be carried out of their Country by way of (a) The Milevitan Synod decreed the same thing appeal for which they had better Authority from the Council of Nice than the Bishops of Rome for their Supremacy which defined that all Matters should be determinable in the Province and decreed the Patriarchs should be chief within their Precincts viz. The Bishop of Antioch in the East the Bishop of Alexandria in Egypt and the Bishop of Rome about Rome He that reads the Epistles of Cyprian will find him no way favouring the Supremacy or universal Superintendency of the Roman Bishop nay in that ad Quintinum he argues expresly against it His Words are Nam nec Petrus quem primum dominus elegit super quem aedificavit Ecclesiam suam cum secum Paulus de circumcisione post modum discepsi aret vendicavit sebi aliquid insolenter aut arrogantèr assumpsit ut diceret se Primatum tenere obtemperari à novellis posteris sibi potius opportere Cypr. ad Quint. St. Peter did not saith he defend himself against St. Paul when he contended with him by alledging his Supremacy and that all succeeding Bishops were to bow before him and obey him (b) St. Austine and St. Jerome affirmed that the Rock of the Church was Christ or St. Peter's Confession But Stapleton saith they were mistaken Ferus the Monk did not think so who saith that fides Christiana veritas Evangelica firma in concussa est petra illa In Matth. Cardinal Cusanus makes all the Apostles equal in Power and Dignity But what need we any further Proof or Witnesses against our Adversaries whilst they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be condemned out of their own Mouths Fatentes habemus reos Did not Stephen Gardiner Bishop of Winchester forswear and deny with an Oath the Supremacy of Rome and declare ex animo or ex mero motu freely and frankly that that Bishop had no Jurisdiction nor Power over the Church and Realm of England In pursuance and proof whereof he wrote his Book de Verâ Obedientiâ in which he defended the Supreme Power of Kings and his own Practice instancing in Solomon who according to his Father's appointment ordained the Offices of the Priests in their Ministries and Levites in their Orders To this he adds the Example of Hezekias 2 Chron. 29.5 6 c. Aron he saith obey'd Moses and Solomon gave Sentence against Abiathar the High Priest To this Book Edm. Bonner Bishop of London wrote an Epistle recommending the Work to the perusal of all that loved the Truth where he calls the Supremacy of the Bishop of Rome
the great Sin of the Conformists that they did not do what they might have done when they had a Power for Composing the Differences amongst us And is it not the Sin of such as dissent not to do what they may and have done occasionally pro hic nunc to serve themselves and secure their Interest for the attaining an higher End and more eminent Purposes viz. healing the Breaches and curing that inveterate Distemper I mean the Schism which hath so often disturbed the Peace and raised Confusions in the Church Obj. How can we comply and correspond with such as hate us Can we walk together with those that never will agree with us 'T is true we are upbraided for standing out when at the same time they are glad and loath we should come in When it was complained of to a great Bishop in Charles the Il's time that it was to be feared that the Act of Uniformity would be drawn up so strict that not many of the Presbyterians would conform his answer was He was afraid they would Besides the Treatment of those who have submitted to it have been such as affords little invitation to others to come over into the Tents of the Church of England whilst they have been accounted and used by the Conformists as false Brethren who came in meerly to spy out their Liberty and betray their Church upon which account they are disrespected and slited nay many times despitefully used they watching for their halting and glad when they stumble that they may fall into their hands and be used by them at their pleasure But not one Hair from their Heads would they part with to render the Yoak of Conformity easie or gratifie those that have been tender of the Peace and Unity of the Church Res Do they hate you then observe the Royal Law and Rule of our Saviour love those that hate you Don't they love you Let me ask you Is there any Love lost on either side Is not the distance of Affection the same on both sides I am afraid 't is as far from Athens to Thebes as 't is from Thebes to Athens If we love only those that love us what reward have we Let us heap Coals of Fire upon their Heads 't is the onlâ— way to melt them and force them to say as Saul to David You are more Righteous than we As for such who for Conscience sake have made no breach but have held Communion with the Church and yet have notwithstanding been lookt a squint upon that ought not to discourage you nor turn away their Faces or make them to despair of some reasonable Relaxation in Matters of Comformity For the righteous Lord loves Righteousness his Countenance does behold the upright But perhaps the appointed time of our Vision is not yet come and therefore we will wait for it for it will come and not tarry In the mean time le ts go on and build God's House with as much care and diligence as we can whatever Discouragements we may meet with from the Tobiases and Sanballats that may rise up against us Let us bear the Indignation of the Lord because we have sinned against him for he will plead our Cause and execute Judgment for us Let us pray that he would turn the Faces of our Brethren towards us that we may live in Peace and Love together and the God of Love and Peace shall be with us But this is a Lamentation 19 Ezek. 14. and must be for a Lamentation that Fire is gone out of our Branches that we still quarrel and fall out by the way for Matters of no higher value and greater figure in Religion than some appendant Rites and retained Ceremonies of Worship nor can we without regret observe how wide a Cleft those smaller Wedges have occasioned when they have been fiercely driven in the Beams of our own Timber The Dispute and Conference which was betwixt Arcicetus Bishop of Rome and Polycarpe concerning divers Usages and Customs of their Churches particularly that great-make Bate the time of celebrating Easter it was so managed as not to make any distance betwixt them But though it was concluded each Church should retain and practice their own Rites and observe their own Customs yet they did not break off their Fellowship but received the Sacrament together and held a friendly Communion one with the other Whilst Pope Victor as Irenaeus relates more stifly insisting on and urging the Practices of the Roman See upon other Churches they became as remote and distant from each other as the East is from the West in affection as well as Situation There was also in Cyprian's time a great Question which much exercised the Primitive Church viz. Whether Hereticks ought to be rebaptized before they were admitted to Church-Fellowship to determine which St. Cyprian calls a Council at Carthage who together with the rest of his (a) Sententiae Episcoporum de haereticis baptizandis Opera Cypr. 339. Impress Basil 1521. Brethren gave their Opinions that they ought not to be admitted into the Church without being rebaptized yet with so much indulgence and allowance to others as not to judge or censure them but to hold Communion with such as were otherwise minded Super est ut de hâc re quid singuli sentiamus proferamus nemirem judicantes aut â jure Communionis aliquem si diversum senserit amovenâ—es And could we but once come to be guilty of that Error which the Primitive Christians were charged with viz. of loving one and other (b) Minutius Felix's Dialogue betwixt Octavius and Cecilius too well we might yet maintain an holy Correspondence and Fellowship each with other taking sweet Council together and going to 〈◊〉 House of God in Company notwithstanding any Religious Rites in debate amongst us FINIS