Conformists Acknowledge that there are Good and Worthy Men among the Dissenters from the Church of
England.
BIshop Jewel in Answer to Mr. Harding; The thing is indifferent and may be yielded to, saith the one Sect; The other that they be the Popes rags, and may not be worn:
Saith Jewel, the Godly Learned men, at whose persons you so rudely scoffe, that refuse to go in your Apparel, or otherwise to shew themselves like you, have age sufficient, and can answer for themselves: Notwithstanding, thus much I may say in their behalf, neither do they commend any manner of Apparel, as holy, nor condemn any manner of Apparel, as unholy. That is your proper and peculiar Error, Mr.
Harding to make so deep account of outward shews. They may justly say the same Apparel on your parts hath been fouly abused, &c.
Defence of the Apology, part. 3.
chap. 5.
Divis. 1.
p. 325.
[...],
Or King James the first
Instructions to his Son; I do equally Love and Honour the Learned and Grave Men of either of these opinions, (
i. e. for or against Ceremonials) which for mine own part I ever held indifferent. Again I exhort my Son to be beneficial to the good men of the Ministry, praising God, that there is a sufficient number of good men of them in this Kingdom, (
i. e. of
Scotland;) and yet are they all known to be against the form of the
English Church.
The Speech of the Bishop of St. Davids, (
Dr. Rudde)
in the Convocation, May 23. 1604; I put a great difference between them that are Schismatical, or open disturbers of the state Ecclesiastical established, and them that are scrupulous only of some Ceremonies, and other circumstances, being otherwise Learned, Studious, Grave and Honest Men, and whose labours have been both painful in the
[Page 2] Church, and profitable to their several Congregations: Concerning those Preachers last mentioned, I suppose, that if upon urging them to the use of Ceremonies and Attire prescribed, they should stand out stifly, and choose rather to forgo their Livings and exercise of their Ministry; and tho I do not justifie their doings therein, yet surely there service would be missed at such a time, as need shall require them and us to give the right hand of Fellowship one to another, and to go Arm in Arm against the common Adversary, that so there might be,
Vis unita fortior, &c. Also remember that when the
Benjamites (though for their desert in maintaining of a bad cause) were all destroyed saving six hundred, and the Men of
Israel sware in their fury that none of them would give his daughter to the
Benjamites to Wife: yet when their hot blood was over they lamented, and said there is one Tribe cut off from
Israel this day, and they used all their wits to the utmost of their Policy to restore that Tribe again: In like sort, if these our Brethren aforesaid should be deprived of their places for the matters premised, I think we should find cause to bend our wits to the uttermost extent of our skill to provide some Cure of Souls for them, where they may exercise their Talents; verily I know not where to find so many able Preachers within this Realm (unprovided for) to succeed them.
Hookers Eccles. Pol. Pref. Otherwise (
i. e. set aside their Errours and Misconceits, speaking of the Dissenters) right well affected, and most Religiously enclined minds. Again, heartily beseeching you by the meekness of Jesus Christ, whom I trust, ye love, that as ye tender the peace and quietness of the Church; If your own Souls, hearts and consciences be, as I doubt not but they are, things most dear and pretious unto you, be not blemished with partialities.
Bishop Halls
Apology against the Brownist, p. 137,
and 138.
Sect. 56.
Edit. 1610: Those men which you say complain so much of their miserable condition under the Prelats impositions, have notwithstanding with the same Pens and Tongues not only justified our Church, but extolled it. You have found no sharper Adversaries in this very accusation, for which you maliciously cite them. How freely; how fully, have they evinced the Truth! Yea the happiness of the Church of
England against your false Challenges: and your forehead dares challenge them for Authors! So hath their Moderation opposed some appendancies, that they have both acknowledged,
[Page 3] and defended the substance with equal vehemence to your opposition; neither do they suffer (as you traduce them) for seeking another Church Government.—Would God you could follow those men in Moderate and Charitable carriage, as you have outrun them in complaints!
Doctor Crakanthorp
In his Defensio Ecclesiae Anglicanae ch. 33.
Sect. 15.
Puritanum, qui Haereticus sit, tu, opinor, in Anglia
neminem unquam comspexisti.— You never saw in
England, I believe, any Puritan Heretical in his Judgment.—
Certe eorum ferè nullus, cui quisquam inter vos pietate, & vitae Sanctimoniâ, doctrinâ etiam (ne tu quidem, qui Magister es in tuo Israele) paucis eorum conferendus es. Certainly, scarce any one of them, with whom any men of yours can be compared in Holiness of Life, in Learning also (not you indeed who are a Master in your
Israel) worthy to be named in comparison with them.
Doctor Edward Bulkley
in his Apology for the Religion Established, being an Answer to Wrights
Articles, Edit. 1608.
Art. 5.
p. 105, 106. There is neither Protestant, nor such as it pleaseth you to call
Puritans, so far forth as I know and believe, but as they deny the Popes wicked Supremacy, which he hath usurped over the Church of God, and Soveraign Princes, so they do unfeignedly confess and acknowledge the Kings Power and Authority in his Kingdoms and Dominions, and in all Causes, and over all persons, both Ecclesiastical and Temporal, or Political: They all say with St.
Paul, that every Soul ought to be subject to the higher Powers, whether they be (as St.
Chrysostom saith) Apostle or Evangelist, or Prophet, whatsoever he be,) for this subjection doth not overthrow Godliness: They all confess, that it belongeth to his Royal dignity, to see and procure not only Justice to be executed, and peace maintained, but also that God be truly and sincerely served, according to his will revealed in his Word,
&c.
Bishop Andrews
Respons. ad Bellarmini
Apologiam, Edit. 1610.
p. 29.
Bellarm. In Britanniâ
magna multitudo Puritanorum, qui Primatum non ad Regem, sed ad Senatum Ministrorum pertinere: Resp. Putida hac calumnia est, Presbyterio forte lis est cum Episcopis, cum Rege nulla est; Ʋtrobique regi desertur ultro, utrinque quod Caesaris
est Caesari
redditur.
Doctor Caves
Gospel Preached, &c.
p. 98. Many of the
Presbyterian perswasion are not only sound and Orthodox in the main Articles of the Reformed Religion, but Learned and able Defenders
[Page 4] of it, zealous Protestors against all the Horrid wickedness of this Day, (
Jan. 30.) and active Instruments in bringing home our Banished King.
Doctor Burgess
Pref. to Vindicat. of our Ceremonies. Some peaceable, and very worthy Ministers were cast out after the Conference at
Hampton Court: Whereupon it was intended to bring them in by a kind of necessity, or to loosen from them others,
&c.
Postscript. To Serious and Compassionate Enquiry. The modesty, and excellent temper of several ancient Non-Conformist of this Nation is a fair Copy for those to Write after, that cannot yet be perswaded to come compleatly over to the Church; and I will intreat all sober Non-Conformist to remember after the conference at
Hampton Court, when the Non-conformists could not obtain their desire, they were not Transported with heat and passion; but ingenuously promised the Bishops that they would nevertheless Reverence them as spiritual Fathers, and joyn with them against the common Enemy.
Hookers
Discourse of Justification, p. 41; I doubt not, but God was merciful to save thousands of our Fathers living in Popish Superstition, inasmuch as they sinned ignorantly.
Item p. 87. That Churches Deceit hath prevailed over none unto death, but only such as took
a pleasure in unrighteousness. They in all ages, whose hearts have delighted in the principal Truth, and whose Souls have thirsted after Righteousness, if they received the mark of Errour, the mercy of God, even erring and dangerously erring, might save them.
True state of the Primitive Church Epistle to the Reader. I verily believe, there are thousands of Papists,
Lutherans and
Calvinists, both Learned and Religious, who would lay down their Lives for the Truth they profess.
King Charles the first
upon the Covenant Sect. 4. Touching the Discipline and Government of the Church, &c. Things which are of no clear and moral necessity, but very disputable, and controverted among Learned and Godly men,
Sect. 7. Yet as things now stand, good men shall least offend God or me, by keeping their Covenant in honest and lawful ways, since I have the charity to think that the cheif end of the Covenant in such mens intentions, was to preserve Religion in purity and the Kingdoms in peace.
[Page 5]
Idem, to the Prince of
Wales, Be confident as I am, that the most of all sides who have done amiss, have done so not out of Malice, but mis-information or mis-apprehension. I alledge this not to excuse or justifie those persons, much less their Solemn League or Covenant, but to show his charitable Sentiment of them, allowing good men to have been in the number, lead away with that Error of the times.
King Charles
the Seconds Declaration concerning Ecclesiastical Affairs, 1660.
pag. 5. When we were in
Holland, we were attended by many grave and Learned Ministers from home, who were looked upon as the most able and principal Assertors of the
Presbyterian Opinions, with whom we had as much Conference, as the multitude of Affairs which were then upon us, would permit, and to our great Satisfaction and Comfort, found them persons full of affection to us, of Zeal for the peace of the Church and State, and neither Enemies (as they have been given out to be) to Episcopacy and Liturgy, but modestly to desire such alterations in either, as without shaking the Foundations, might best allay the present distempers, which the indisposition of the Times, and Tenderness of some Mens Consciences had contracted.
Pag. 17.
Item, Because some men, otherwise Pious, and Learned, say, they cannot conform unto the Subscription required by the Cannon, nor take the Oath of Canonical Obedience,
&c.
Appendix to the third part of the Friendly Debate, pag. 143. Tells us that Doctor
Jackson always reverenced their Excellent Parts, and good Labours, though he disliked the deformity of their Zeal,
&c.
Bishop Saunderson
on Rom. 14.3.
Sect. 29. I make no doubt, neither dare I be so uncharitable, as not to think, but that many of them (
i. e. Non-conformists) have honest, and upright, and sincere hearts to God-ward, and are unfeignedly Zealous for Gods Truth, and for Religion. They that are such, no doubt feel the Comfort of it in their own Souls, and we see the Fruits of it in their Conversations, and rejoyce at it.
Judge Hales
Discourse of Religion, pag. 21. Some persons truly Conscientious, observing the many corruptions that the
Romish Church hath brought into the Worship of God, are very suspicious of any thing that may look, as they think, that way; though they are otherwise Men, of sound and Orthodox Principles, and of a truly Righteous and Sober Life.
Item. p. 13. Scrupulous of
[Page 6] the Ceremonies, otherwise sound in the principles of Faith, Pious and Strict in their Lives, Just and Honest to all men, and Sober, Temperate and Blameless.
Mr. Smithies
Spirit of Meekness, pag. 71. It may be, they are good Men, and were converted by that Minister, or some other of the same perswasion, from the ways of Wickedness, to the practice of Religion: 'Tis well quoted by a late Learned Writer for the Church, in the division of hearts that is in the World, it's certain some good may Dissent.
Bishop Tailor
Duct. Dub. P. 3.
ch. 4.
Rule 23.
Sect. 8.
Item Collect. of Discourse, Epist. Dedic. before Liberty of Prophesie. Its an hard Case, that we should think all Papists and Anabaptists and Sacramentaries bad men; certainly among all these Sects there are very many Wise Men, and Good Men, as well as Erring.
Mr. D' l'Angles
Letter to the Bishop of London. It is certain, that among the multitude that follow them (
i. e. the Separatists) there is a very great Number of good Men, whose Faith is pure, and whose Piety is sincere; and seems to me, that the good and charitable Bishops ought to say of them, though in something a different sence, as
Optatus Milevitanus said of the
Donatists in his time;
Si Collegium Episcopale nobiscum habere nolunt, tamen fratres sunt.
Doctor Stillingfleet
Mischief of Separation. p. 9. I cannot perswade my self, that so many scrupulous, and conscientious men, as are at this day among us, would live so many years in a known sin, (
i. e. in a state of Separation from the Communion of a Church which in Conscience they thought themselves obliged to communicate with.)
Conformists Plea for the Nonconformists, Part 4.
pag. 17. Some have their Indiscretions, and their Mistakes, and their Heats, and their Blemishes; and what Party have not? But if the Grace of God hath appeared to any men, and if any are taught to deny Ungodliness, and Worldly Lusts, and to live Soberly, Righteously, and Godlily in this present World, as I am sure there are, there are such among them.
Pag. 20. What an Example was the most faithful and successful Mr.
Baxter, whose practice was copied after his
Gildas Salvianus, and the Ministers of that Association? How diligent was Mr.
Stubbs, Mr.
Allen, Mr.
Wadsworth, and others?
[Page 7]
Idem pag. 27. The chief of the Congregational, are Men of great Worth, Learning, Sobriety, and Holiness.
The
Anabaptist such as are simply scrupulous in the point of Baptism, are reputed peaceable and holy men by them that write against them; as Mr.
Baxter, Mr.
Obad. Wills, and Mr.
Joseph Whiston.
Lastly, The
Quaker must have the right of Humanity; they who scrupled swearing did call God to witness, and did protest and promise Loyalty and Obedience: They offered the security of their words and bodies to the Law when found Transgressors against the Peace: There are many things commendable in them.
Idem p. 101. As far as my Acquaintance doth extend to the
Nonconformists, I must do them this Justice, that they are of a Loving, Healing, and Uniting Spirit. I have heard them speak very well of good Conformists, and as free to acknowledge the Grace of God in them as in those of their own perswasion.
Principles and Practice, &c. p. 28. The matters in Controversie (
i. e. of Conformity) between men of confessedly great worth and goodness, I declare for my part, and care not who knows it, that I love with my heart a sober and peaceable minded Nonconformist, as much Conformist as I am my self, and I think him never the worse man, that is so; supposing I perceive him Conscientious in other Matters, and particularly that he is not of a Censorious, Seditious and Tumultuous Spirit, but yet such I would not hate neither, but pity, and pray for them.
Car's peaceable Moderator, Pref. Some of the dis-affected to the Book of Common Prayers, I take to be good Christians, Honest, Moderate, and well meaning people,
&c. Item in another place. I make no Question, but some are right honest Men, and truly pretend Conscience, that they cannot submit to such Orders, a
[...]d to such and such Rites.
Testimony of above an 100
Non conformists for the Lawfulness of Lay-Communion, speaking of the Nonconformists, those
good men, who met after the Plague (having preached to the People in the time of the Plague.)
Mr. Dodwell
's Letters of Holy Orders. Our Conscientious dissenting brethren,
&c. pag. 22. Their Errors themselves are innocent to such as are more intent on the improvement of Christianity it self, then any subdividing Denomination.
[Page 8]
Stop to the Course of Separation, pag. 37. I will not deny, but that some, yea many of the Ministers that are now laid aside, while they had their Ministerial standing in the Parish Churches, and Catholick Communion, were profitable.
Memorial from the English
Protestants to his present Majesty, when Prince of Orange,
pag. 28. Four of our succeeding Parliaments perceived the abuse of these Penal Laws, and the mischief thereby to conscious Christians, and declared there intention of relieving them.
Doctor Burnet
Bishop of Salisbury
on Matth. 12.25. Of the Dissenters, who though in Errors, yet may be good men in the main, for ought we know.
Doctor Barrow
's Sermons against Evil Speaking. He that loveth and Reverenceth God, will acknowledge and approve his Goodness in bestowing gifts and graces to his Brethren; he will be afraid to disavow, or disgrace them, that he may not rob God himself of the glory due to his Favour and Mercy.
Item pag. 20. God is jealous of his Glory, and therefore cannot endure it to be abused by slurring his good gifts and graces.
Glanv. Cathol. Char. pag. 55. That our Brethren may be good men, though they understand not many things, in which we judge aright.
Item. pag. 22. Let us then be so ingenuous as to own the vertue and goodness that is in all Parties and Opinions. Let us commend and love it. And
Page 56. We should converse indifferently with all perswasions, without wrangling or discord; and exercise our Charity and good will towards the good men of any sort. This will be a means to sweeten our Spirits, and to remove the Animosities we are apt to conceive against the persons of Dissenters; and it will engage them on the other hand to a greater kindness for us, and so lessen our distance and disagreements.
Doctor Ham.
Catech. on Blessed Peace-makers. There must be no affixing Holiness to Opinions, or thinking them the best men, that are most of our perswasion.
Salvation for such as are Faithful in the Common Duties of Christianity.
BIshop Andrew
's Sermons, Ed. 3. Such a way shall there always be (do all the Controversie Writers what they can) a fair way agreed upon on all sides, questioned by none, in which whoso orders his steps aright, may see the Salvation of our God.
Page 105.
Bishop Saunderson
in Serm. 9.
Ad aulam, Sect. 21. It may be a greater comfort to every well meaning Soul, that the simple belief of those certain Truths, wherein all parties are in a manner agreed, may be, and ordinarily is sufficient for the Salvation of all those, who are sincerely careful according to that measure of Light and means which God hath vouchsafed them, to actuate their Faith with Piety, Charity, and good Works.
Bishop Tailors
Collection of Discourse Polem. and Moral. p. 403. He takes it for granted that one Heaven shall hold men of several Opinions, and the Unity of the Faith is not destroyed by that which men call different Religions.
Item, p. 595. Speaking of the
Papists, they keep the Foundation, they build upon God in Jesus Christ, they profess the Apostles Creed, they retain Faith and Repentance, as the supporters of all their hope of Heaven, and believe many more Truths than can be proved to be of simple and original necessity to Salvation; and therefore all the wisest personages of the adverse party allow to them possibility of Salvation, whilst their Errors are not Faults of their Wills, but weaknesses and deceptions of their Understandings.
Item. p. 713. Now thus much also your men allow to us; those who Live well, and Die in a true, though but general Repentance of their Sins and Errors, even amongst us, your best and wisest
[Page 10] men pronounce to be in a saveable Condition, (spoken of the
Papists Charity to us.)
Bishop of Salisbury
's Remarks on the Methods for Converting Protestants, p. 104. A Church may be a true Church (which is a Society of Men, among whom are the certain means of Salvation) and yet be corrupted with many Errors; and thus as long as the Church of
Rome acknowledges the Expiation and Satisfaction made by the Death of Christ, and applies it to all that truly believe, and amend their Lives, so long she is a true Church; so that those in that Communion who adhere truly to that which is the great Fundamental of the Christian Religion, may be saved.
Mr. Chillingsworth
's Religion of Protestants a safe way to Salvation, In his Answer to the Preface of Charity maintained, pag. 14. How of dis-agreeing Protestants both parties may hope for Salvation: If they use their best endeavours to believe the Scripture in the true Sense, and to live according to it, (as I hope many of all sides do) it is impossible but they should believe aright, and if they perform the condition of sincere Obedience, why should they not expect that God will perform his promise, and give them Salvation?
Mr. Hooker
's Discourse of Justification, pag. 56. As many as hold the Foundation, and as it were with a slender Thread, although they frame many base and unsuitable things upon it, things that cannot abide the Trial of the Fire, yet they shall pass the Fiery Trial and be saved.
Collection of Sermons of Mr. Samuel Ward
of Ipswich,
pag. 18. With God, I dare be bold to say, there is neither
Calvinist nor
Lutheran, Protestant nor
Puritan, Conformitan or
Inconformitan; but Faith and Love in Christ is all in all.
Bishop Reynold
's Brotherly Agreement, pag. 15. Where one and the same straight Road is kept, a small difference of Paths doth not hinder Travellers from coming to the same Inn at Night. [Spoken with reference to the different Sects of Christians who may yet in their several ways meet at the same Heaven.]
Glanvel
's Catholick Charity, pag. 35, 36. Its very true indeed that the way to Heaven is but one; and to walk in that, is the one thing necessary: but then that is not this or that particular Path, but the way of an Holy Life, which may be practised under very different Forms of Apprehension and Belief: The paths may be many in this Royal Road; he that goes in the plainest and nearest is in the best condition for pleasure and safety, but another that
[Page 11] goes about, or in a Rugged or uneven path, may come to the same Journeys end, though with more difficulty and danger.
Judge Hales
Discourse of Religion, pag. 33. He that fears the Lord of Heaven and Earth, walks humbly before him, thankfully lays hold on the Message of Redemption by Christ Jesus, strives to express his Thankfulness by the sincerity of his Obedience; if he falls in any measure, is restless till he hath made his peace by true Repentance,
&c. Such a man, whether he be an
Episcopal or
Presbyterian, or
Independant, or
Anabaptist, he hath the Life of Religion in him, and that Life acts in him, and will conform his Soul to the Image of his Saviour, and walk along with him to Eternity. The
Quakers, take away their affected singularities, the men are as other men. Some indeed very sober, honest, just and plain-hearted-men, and sound in most, if not all the important Doctrines and Practices of Christianity,
pag. 17.
Bishop Wilkins
Sermons, pag. 63. If a man be truly Conscientious and sincere in those most substantial Duties of
Righteousness, and
Peace, and
Joy in the Holy Ghost, it is not his mistake or failing in any other lesser things that shall make him uncapable of the Kingdom of God. Again in the same Sermon, we are not to think the worse of others for their differences, so as to despise them, or censure such persons as to their Estates and Conditions, as if they were not sincerely Religious, nor in favour with God; for though they should be Erroneous and mistaken in their judgment in such things, yet if their Conversations be more just and righteous than ours, if more humble and peaceable, they are thereupon to be accounted better than we are, both more acceptable of God, and approved of men.
Doctor Sherlock
in Religious Assemblies, pag. 96. Others are scandalized at the great variety of Religions, but if wise, seeing there is so much dispute, which is the true Religion, they would use the greater diligence and honesty to find it out; and hope, that God would pardon those mistakes which are meerly the Errors of their Understandings, when they offer unto him a pious and devout Soul; that an honest man who is not byassed by Interest, and does not chuse a false Religion upon a Design, will be accepted for his Sincerity and Devotion.
Dr. Patrick
's Parable of the Pilgrim, describing the Safe guide to the Heavenly Jerusalem, pag. 14. He hath Faith enough to save himself,
[Page 12] and Charity enough to believe, that others may be saved, that are not in all points just of his belief.
Doctor Fowler
's Principles and Practices, pag. 108. Be so charitable, as to believe well of
Dissenters from us, who lead good lives, are of a modest and peaceable deportment, and hold no Opinions, that directly oppose the design of the Christian Religion.
Mr. Dodwell
in his Letters about Holy Orders. When you have reduced them to this, to practice such Duties, as are by all Parties owned essentially Obligatory under the State of Christianity (as God be praised) principles sufficient for most of these are admitted by all considerable parties, that violate the peace of
Christendom) and brought them to a carefulness of their ways, and a tenderness of Conscience, and Inquisitiveness after their Duty universally, if you could not perswade them to assent to what you say,
&c. you must be as Charitable in your judgment, as you believe, God will prove favourable in his Final Sentence.
Pag. 19. and 22.
Love and Truth in two Modest and Peaceable Letters from a quiet Conformable Citizen of London. pag. 39. Almighty God hath appointed me to live in an Age, in which contention increases, and Charity decays: And its certain, that variety of Opinions and Controversies in Religion declare difficulty to know them truly; but my Comfort is, that there is so much Religion without Controversie, as by the true Practice of what is so, my Soul may be saved.
The Conformists Declare that the several Sects of Protestants are agreed in the Main.
BIshop Jewels
Defence of the Apology, pag. 740. We say, that we agree among our selves touching the whole judgment and chief substance of Christian Religion, and with one Mouth, and with one Spirit do worship God and the Father of our Lord Jesus Christ.
[Page 13]
[...], Or,
King James
the First his Instructions to his Son. We all (God be praised) do agree in the grounds of Religion.
Bishop Andrews
Sermons Edit. 3.
pag. 18, 19.
And without controversie great is the mistery of Godliness, &c. We see in our days, how men languish about some points, which they would have thought to be great, and great Controversies there be, and great Books of Controversies about them; yet Blessed be God, that hath left us some Misteries clear and without controversie; this here a Mistery, a great one (Religion hath no greater) yet manifest, and
in Confesso with all Christians. A way of peace then there shall be in the midst of a World of Controversies, in which way of peace even all parts shall agree.
Bishop William Barlow
in his Defence of the Articles of the Protestant Religion against Wright
's Articles. Objecting the irreconcileable Jars between the
Protestants of the Church of
England, and the
Puritans in the Essential points of Faith,
Answereth, pag. 20. or 21. The Jars between us, though unkind, yet not in this kind, only for Ceremonies External, no points Substantial.
Doctor Crakanthorp
in his Defensio Eccl. Anglicanae, chap. 33.
Sect. 15. Puritanum, qui Hereticus sit, tu, opinor, in Angliâ neminem unquam conspexisti: cum illis, quos tu puritanos vocas, non est nobis de fide aut fidei Dogmatelis ulla; de Ritibus illi & Disciplinâ Ecclesiae nostrae contendunt; In fide consensus, in Ritibus solum & Disciplinâ dissentimus.
Bishop George Carlton
's Answer to Montagues
Appeal, first Edit. pag. 5. It was then [in Qu.
Eliz. Reign] the open Confession both of the Bishops and of the
Puritans that both parts embraced a mutual consent in Doctrine, only the difference was in matters of Inconformity.
Pag. 78.
To that passage in Montagues
Appeal. Pag. 28.
Just your Puritan Doctrine. He Answers, A Puritan Doctrine is a strange thing, because it hath been confessed on both sides, that protestants and and puritans have held the same Doctrines without variance: What is your end in this, but to make Divisions where there were none?
Bishop Hall's
Apol. against the Brownists Edit. 1610.
Sect. 56.
pag. 138. So hath their (
i. e. Nonconformists) Moderation opposed some Appendancies, that they have both acknowledged and defended the substance with equal vehemence to your opposition.
Hooker
's Eccles. Polity, L. 3.
Sect. 1. With
Rome we do not communicate, concerning sundry her gross and grievous abominations;
[Page 14] yet touching those main parts of Christian Truths, wherein they constantly still persist, we gladly acknowledge them to be of the Family of Jesus Christ; and our hearty prayer to Almighty God is, that being conjoyned so far forth with them, they may at length (if it be his Will) so yield and reform themselves, that no distraction remain in any thing, but that we may all with one heart and voice glorifie God the Father of our Lord Jesus Christ, whose Church we are.
Mr. Hierons
Sermons, pag. 500. God be praised, the Foundation of Religion is on both sides held and taught sincerely.
Mr. Sprints
Cassand. Anglicanum, Epist. to the Reader. In the Foundation we all agree, Time and Day will try the Hay and Stubble from the Gold and Silver, 1
Cor. 3.11,12.
&c.
Mr. Vertues
Plea for Peace; pag. 44. The differences among us are only in superstructures and less principal Truths, whilest in the Main and Fundamental points of our Religion we have (God be thanked) a firm Concord, as may appear by the Harmony of Confessions.
Doctor Featly
his Roma ruens; pag. 22. Differences among us in Matters of Faith necessary to Salvation there are not; our Controversies are
de Fimbriis, non de Textu, of the Lace and Fringe of Ceremonies.
Mr. Pygots
Sermon, 2
Sam. 2.26.
pag. 46. When the Gospel of Truth hath been preached amongst us now upwards Fourscore years, do we stick at
Pilates Question,
What is Truth? John. 18.38. Beloved, for the substance of our Religion, I say with St.
Paul; If an Angel from Heaven shall preach any other Gospel, or discover any other [Fundamental] Truths to us,
then what we have received, let him be accursed. And if this unhappy difference be about Circumstances and Ceremonies, God grant that whilst we are so earnest in contention about niceties and shadows we do not lose the Substance.
Glanvel
's Cath. Charity, pag. 2. It's very strange, that Christians should be so at odds, whose Religion is Peace and Love, and the reasons of whose Differences are so small in proportion to the degree of their Animosities: Our God is one, and we have the one common Saviour, we profess one Gospel, and believe the same
Creeds, we have the same Sacraments, and the same Fundamental Ordinances, and since we are agreed in these, what is there left, that is worth the heat of a Dispute?
[Page 15]
Dr. Stillingfleet
Dean of St. Pauls
Epist. Dedic. before the Mischief of Separation: That there is an Agreement in Doctrine and the substantial parts of Worship is acknowledged in our Case.
And pag. 13. The people apprehend the differences to be much greater than the Teachers will allow, when they are put to declare their Minds; and our common Enemies take as much advantages from our differences, as if they were really far greater than they are.
Conformists Plea for the Non conformists, Part 3.
pag. 75. Indeed the Separation with which the Nonconformists are charged is not as Separation from a Church, but as Separation in a Church, fundamentally and essentially the same, but differing in Modes and Accidents, which must needs be the lowest kind of difference; For the Conformists and Non-conformists are all one in Christ, agreeing in all the parts of
Christian Catholick Communion with us.
Mr. Kidder
's Serm. on 1
Pet. 3.11. The things in which we all agree, these things are many, and of great weight; what we differ about bears no proportion to those things, which we are agreed in.
Mr. Hancock
's Sermon on Luk. 19.42.
pag. 24, 25. The Mortification of our Lust and Passion, living a life of Spiritual Purity, and Devotion, Self-denial and Meekness, Justice and Charity, Peaceableness and Patience, Sobriety and Chastity, and a trusting in the Merits of Christ for pardon of our Sins, and acceptance of our imperfect Righteousness, these are the substantials of our Religion, about which all wise and good men are Agreed, however we differ about other Matters.
Difference of Case between Separation of Protestants from Rome,
and the Separation of Dissenters, pag. 69. As for the Dissenters, methinks it should not be hard to disswade the most of them from breaking the Communion of the Church, any longer with which they agree in the Substance of Faith and Worship.
Mr. Wake
's Sermon on Rom. 15.5,6,7.
pag. 16, 17. Our differences do not at all concern the Foundations either of Faith or Worship; and are therefore such in which good men, if they be otherwise diligent and sincere in their enquiry, may differ without any prejudice to themselves, or any just reflection upon the truth of their common profession.
To conclude this Head.
Bish. Reynold's
Br. Reconcil. p. 7. Why should not the many Truths wherein we agree teach us to join in Love, which is a Christian Duty, rather than the few opinions in which we dis-agree cause breach in affection, which at best is but an human Infirmity.
That the Creed contains all Truths necessary to Salvation.
IN the Common Prayer at the Visitation of the Sick, the Minister by the Churches order, saith thus to the Sick; I shall rehearse to you the Articles of our Christian Faith, that you may know whether you do beleive as a Christian man should or no. And
so Bishop Tailor on the Credenda in the Holy Catholick Church, The Creed, which whosoever beleives, is a Catholick and a Christian; but he that beleiveth it not is neither.
In Baptism according to the Church of England, The question put to the person to be baptized, dost thou beleive in God the Father? and so to the end of the Creed: And will thou be Baptized into this Faith? And in
the Church Catechism, That in our Vow at Baptism we promised to believe all the Articles of the Christian Faith; And in
the beginning of the Reformation, it was agreed upon, that the Bishops and Preachers ought to instruct the people according to the Scripture, the Three Creeds, and the four first General Councels. The Fathers are cited by the Reverend Bishops in testimony that the Creed contains all Truths necessary to Salvation; as by
Arch-Bishop Laud, against Fisher, Bishop Taylors Ductor Dub. and
Bishop Bramhal especially
Tertullian, Clemens Romanus, Ambrose, Augustine, &c. who made the Creed to be the only standing immoveable, and irreformable Rule of Faith; the sum of the whole Catholick Faith; the Key of the Christian Faith; the rule and square of the Apostical Sermons, (
i. e. after the making of it;) wherein the Apostles have collected into one breviary all the points of the Catholick Faith, which are diffused throughout all the Scriptures. The Creed is one perfect collection and sum, plain, short and full, that the plainness might help the weakness of the Hearers, the shortness their Memory, the Fulness their Instruction.
[Page 17]
The General Councel of Ephesus, did forbid all men to exact any more of a Christian at his Baptismal profession: and
again the same Councel, That it should be lawful for no man to publish or compose another Faith or Creed, then that which was defined by the
Nicene Councel, and that whosoever should dare to compose, or offer any such to any persons willing to be converted from Paganism, Judaism, or Heresie, if they should be Bishops, or Clergy-men, should be deposed; if Lay-men, Anathematised,
i. e. Accursed with Excommunication. It was the Universal practice of the Primitive Church,
Credisne at Baptism? On Palm-Sunday, the Christian converts from Heathenism, as yet under Catechizing, petitioned for Baptism; and from that day forward had some assigned to expound the Creed unto them, whereof they were to make solemn profession at Baptism.
All the Divines of the Reformed Church confessedly and generally own this Truth, that the Creed contains all Truths necessary to Salvation.
Bishop Halls
Works, p. 637. 'Tis not
Cassander's Speech only, but every wise and honest man's, the Creed is the common cognizance of our Faith; surely, saith he,
Theodoret, when he would allay the bitter contentions of those antient Christians of
Antioch, writes thus, both parts made one and the same confession of their Faith; for both maintained the Creed of the
Nicene Councel, and blames the
Romanists, that the confession of the same Creed is not sufficient with them for peace.
Item Resolution of Practical Cases of Conscience, Case 5.
Dec. 3 d. If there were not some special Truths, the belief whereof makes and distinguishes a Christian, the authors of the Creed Apostolick, besides the other symbols received anciently in the Church, were much deceived in their aim.
Doctor Potters
Answer to Charity Mistaken, p. 221. How can it be necessary for any Christian to have more in his Creed, than the Apostles had in the Church of their time; may the Church of after ages make the way to Heaven narrower, than our Saviour left it, &c. The Apostles profess, they revealed to the Church the whole Councel of God, keeping back nothing needful for our Salvation; What Tyranny then is it to impose any new matters on the Faith of Christians, especially as the late Popes have done, under that high commanding Form,
Qui non crediderit, aut fe
[...]rit, damnabitur.
[Page 18]
Bishop Tailor
Coll. of Discourses, p. 524. It is a strange Boldness in the Church of
Rome, first to add Twelve new Articles to the Apostles Creed, and then to add the appendix of
Athanasius; this is the Catholick Faith, without which no man can be saved. For I demand, can any man say and justifie, that the Apostles did deny Communion to any man, that believed the Apostles Creed, and lived a good Life? Let them remember Pope
Pelagius, who when the Bishops of
Istria deserted his Communion
in causa trium Capitulorum, he gave them an account of his Faith by recitation of the Creed, and by attesting the Four General Councels, and is confident upon this, that
de fidei firmitate nulla poterit esse questio, vel suspicio generari.
Bishop Usher,
In those Propositions, which without all controversie are universally received in the whole Christian World,
[i. e. Articles of the Creed] so much Truth is contained as being joyned with an holy obedience, may be sufficient to bring a man unto Everlasting Salvation; and that as many as walk according to this Rule, peace shall be upon them. Upon which saith
Doctor Chillingworth, this is a great and as good a Truth, and as necessary for these miserable Times, as can be uttered.
Hookers
Eccles. Polit. p. 266. We have received from the Apostles of our Lord Jesus Christ that brief confession of Faith, which hath been always a badge of the Church, a mark whereby to discern Christian men from Infidels and Jews.
Dr. Hammond
of Schism, p. 58. Calls the Creed the Apostolick badge or mark,
A tessera or token of the Apostles having planted the Faith in any Church, the known summary of that beleif which had been received from the Apostles,
p. 211. It cannot be affirmed of all the Articles of the Creed, that they are thus absolutely necessary, (
i. e. that no man can be imagined to Reform his Life, so as to be acceptable to God, but he to whom every one of those Articles has been intelligibly revealed;) for as to many plain yet pious Christians, its not certain that can be affirmed.
Bishop Tailor
Coll of disc. p. 536. The Religion of Jesus Christ is the Form of sound Doctrine, set down in Scripture, separated as to the Question of necessary, or not necessary, by the symbol of the Apostles.
Item p. 407. Now if more were necessary than the Articles of the Creed, I demand, why was it made the characteristick note of a Christian from an Heretick, Jew or an Infidel? or to what purpose was it composed? or if this were intended as
[Page 19] sufficient, did the Apostles or those Churches which they founded know any thing else to be necessary?
Bishop Sparrows
Rationale upon the Common Prayer, p. 50. In the time of the stay at
Jerusalem, they agreed upon this Creed as a Rule of Faith, according to the Analogy of which they and all others should teach; and as a word of distinction, by which they should know Friend from Foes; for as the
Gileadits by the word
Shibboleth, Judges 12.6.
&c. So the Apostles and the Church should know who were right believers, who false, by this word of Faith: for all that walked according to this Rule, and Professed this Faith, she acknowledged for hers, and gave them her peace; but all others that went contrary to this Rule and Word, she accounted enemies,
(Tertull. de praescriptione) and lead by false Spirits, as 1
John 4.6.
Item, a Christian evidences to the Church his sound beleif, by expresly repeating the Creed, and every particular thereof, which is, and always hath been accounted the mark and character, whereby to distinguish a true beleiver from an Heretick or Infidel.
Judge Hales
discourse of Religion, p. 4. The
Credenda or things to be known, or beleived, are but few, and intelligible, briefly delivered in that summary of Christian Religion, usually called the Apostles Creed; and in brief the Baptismal Covenant, as it is contained in the Liturgy, and Explanation thereof in the Church Catechism, [
i. e. by the Covenant Mercies and Covenant-duties] together with the precepts of the Decalogue, contain in effect the summary, or brief Epitome of our Christian duty.
Cars
peaceable Moder. p. 43. The Creed is a short Abridgment and Epitome of the Apostles Doctrine which they received from Christ our Saviour, and delivered to us in the New Testament, the Rule of our Faith, Touch-stone of Truth, the pith and substance of our Christian Religion, the very badge and cognizance of a Christian, whereby he is not only known from Pagans, but also distinguished from Hereticks.
Bishop Pearson,
The Creed without controversie is a brief comprehension of the objects of our Christian Faith, and is generally taken to contain all things necessary to be beleived,
in praef. to his Exposition on the Apostles Creed.
Glanvell's
Catholick Charity p. 30. The Fundamentals of belief are few and plain; for certainly the Divine goodness would not lay our Eternal interest in difficulties and multitudes, things
[Page 20] hard to be understood, and retain'd.
Item, Agreement of Reason and Religion, pag. 5. In the
Creed are all the Fundamentals of Religion, and though our Church require our Assent (Ministers he means) to more propositions, yet those are only
Articles of Communion, not
Doctrines absolutely necessary to Salvation: And if we go beyond the
Creed for Essentials of Faith, who can tell where we shall stop?
Doctor Tillotson. I doubt not, but that the belief of the Ancient
Creed, provided we entertain nothing, that is destructive of it, together with a good Life will certainly save a Man.
True state of the Primitive Church; Part First. That which we commonly call the Apostles
Creed, if it were not composed by them, yet certainly by Primitive and Apostolick men, and proposed as the sum of Christian Faith, the sum total necessary to Salvation. It cannot be supposed, that they left out any thing which they thought necessary to Salvation; they might as well have omitted half, or all.
Dr. Steward
's Englands Case, pag. 20. In our Reformation we still adhering unto the Three
Creeds, which are the Faith of the
Church Catholick.
Mr. Hancock
's Sermon on Luk. 19.42.
pag. 26. To the Honour of the Church of
England let it be said, whatsoever is imposed on us as necessary to the Salvation of all men, is contained in the Apostles
Creed. This is the Faith of the first and best times of Christianity; the Faith into which we are Baptized, and the Belief of this
Creed hath a direct influence on our Christian practice, which is the great business of Religion.
Bishop Sanderson
in his nine Cases of Conscience, pag 8. Whosoever well considers, may rest satisfied in his judgment and conscience, that the Faith professed and taught in the Church of
England, is a plain and safe way to lead a Christian Believer to Eternal Salvation, if he withal lead his life and conversation answerable thereunto.
Dr. Barrow
's Discourse of the Ʋnity of the Church annexed to his Treatise against the Popes Supremacy. In regard to this Union of Faith, among Christians, the Body of Christians adhering to it, was called the
Catholick Church, from which all those were esteemed
Ipso facto, to be cut off and separated, who in any point deserted that Faith,
pag. 9.
Conformists not forward in Censuring any as guilty of Heretical and Damnable Errors.
HOmily of Contention, First Part. May help with other Citations to explain the Hereticalness of an Error. He that is faulty let him rather amend, than defend that which he hath spoken a miss, least he fall by contention from a foolish Error into an obstinate Heresie.
Bishop Jewel's
Def. of Apol. pag. 46. For just proof of Heresie three things necessarily be required. 1. That it be an Error. 2. That it be an Error against the Truth of Gods Word; for otherwise every Error maketh not an Heresie. 3. That it be stoutly and wilfully maintained; otherwise an Error in Gods Truth without wilful maintainance is not an Heresie. St.
Augustine saith,
Errare possum Hereticus esse non possum. Item p. 67. The Catholick Fathers and Bishops made no doubt but our Religion might be proved out of the Scriptures; neither were they ever so hardy to take any for an Heretick, whose Error could not evidently and apparently be reproved by the self-same Scriptures.
Bishop Andrews
cited in Appendix to the third Part of the Friendly Debate. Let but obstinacy and perverseness be wanting, it will be no Heresie; and if it be Heresie, being about a point not of Faith but of Discipline, [whether Episcopacy be a distinct order from Presbitery] it will not be among those things which St.
Peter calls
Damnable Heresies.
Bishop Hall
's Resolutions of divers Cases of Conscience, Dec. 3.
Case 5. Whosoever shall wilfully impugne any of the Articles of the Christian Faith, refuse to acknowledge and receive the Sacraments expresly instituted by Christ, comes within the verge of Heresie: Wilfully I say; for meer Error makes not an Heresie; If out of
[Page 22] simplicity, or gross Ignorance a man shall take upon him to maintain a contradiction to a point of Faith, being ready to repent upon better light, he may not be thus Branded: Eviction and Contumacy must improve his Error to be Heretical.
Bishop Bramhall
's Just Vindication of the Church of England,
pag. 26. A man may render himself guilty of Heretical pravity, 1. By dis believing any Fundamental Article of Faith, and necessary part of saving Truth,
&c. 2. By believing any Superstitious Errors or Additions, which do vertually and by necessary and evident consequences subvert the Faith, and overthrow fundamental Truths. 3. By maintaining lesser Errors obstinately after sufficient Conviction,
&c. But because that consequence, which seems clear and necessary to one man, may seem weak to another; and because we cannot penetrate into the hearts of men, to judge whether they be obstinate, or do implicitely and in the preparation of their Mind believe the Truth, its good to be sparing and reserved in Censuring Hereticks for Obstinacy.
Bishop Tailor
's Collection of Discourses, pag. 117. When I reckoned Obstinacy among those things which make a false opinion Criminal, there is an obstinacy of the will, which is indeed highly guilty of Mis-demeanor; and when the School makes pertinacy or obstinacy to be the Formality of Heresie they say not true at all, unless it be meant the obstinacy of the Will, or Choice. The Adequate and perfect formality of Heresie is whatsoever makes the Error voluntary or vitious, as is clear in Scripture, reckoning Covetousness, Pride, and Lust, and whatsoever is vitious to be its causes: but there is also an Obstinacy (you may call it) but indeed, is nothing but a resolution and a confirmation of Understanding, which is not in a mans power honestly to alter; and it is not all the commands of Humanity, that can be Arguments sufficient to make a man leave believing that for which he thinks he hath reason, for which he hath such Arguments as heartily convince him.
Item. pag. 417. It is very hard to be discerned, because those accidental and Inherent Crimes, which make a man an Heretick in Questions not simply Fundamental, or of necessary practice, are actions so Internal, and Spiritual, that cognizance can but seldom be taken of them.
Dr. William
's Truth, pag. 32. Because is is a sin so fearful to persist maliciously and obstinately in a known Heresie, and because
[Page 23] of mine own Ignorance of Mens hearts what their thoughts be, how far their knowledge reacheth, or how much their Malice prevaileth with them, I dare not be so bold as in my thoughts to lay a sin so grievous to any mans Charge.
Glanvil
's Cath. Charity. Its very true, that Error many times is occasioned by a corrupt Byas in the Will and Affections: but then, if our Erring Brother be sincere in other matters, we are not to conclude, that his understanding is this way corrupted, and we can scarce be certain of it in any case.
Design of Christianity, pag. 232. Would we know whether we Embrace all the Fundamentals of Christianity, and are guilty of no Damnable and Destructive Errors? Examine we our selves, are we sincerely willing to obey in all things commanded, and heartily endeavour to have a right understanding of the Holy Scripture, in order to the bettering of our Souls by the Doctrines,
&c.? This obedient temper is the most infallible mark of an Orthodox man; such an one though he may err, cannot be an Heretick.
Dr. Hammond
of Schism, pag. 24. How light and inconsiderable (and extrinsecal to the Foundation) soever the Error may be supposed to be; yet if there be Obstinacy in the continuing in it against light and conviction, this certainly is a sin, neither light, nor inconsiderable, nor reconcileable with Christian Practice.
Hooker
's Discourse of Justification, pag. 43. Many are partakers of the Error, which are not of the Heresie of the Church of
Rome. Put a difference, [saith St.
Jude] have compassion upon some. Shall we lay up all in one Condition? Shall we cast them all headlong? Shall we plunge them all into that infernal Everlasting Flaming Lake? Them that have been partakers of the Errors of
Babylon together with them which are in
Heresie? Them that have been Authours of
Heresie with them that by Terror and Violence have been forced to receive it? They who have Taught it, with them whose simplicity hath by sleight and conveyances of false Teachers been seduced to believe it? Them which have been partakers in one, with them which have been partakers in many? Them which in many, with them which in all?
Item pag. 64. Considering how many Vertuous and just men, how many Saints, how many Martyrs, how many Ancient Fathers of the Church have had their sundry perilous opinions, (and St.
Augustine saith of himself,
Errare possum, Hereticus esse nolo, except
[Page 24] we put a difference between them that Err, and obstinately persist in Error, how is it possible that ever any man should hope to be saved?
Mr. Chillingworth
chap. 1.
Sect. 13. The intended sence of Scripture is not so fully declared in points not necessary, but that they which oppose it, may verily believe, that they indeed maintain it, and have great shew of Reason to induce them to believe so; and therefore are not to be Damned, as men opposing that which they know to be a Truth delivered in Scripture, or have no probable Reasons to believe the contrary; but rather in Charity to be acquitted and absolved, as men, who endeavour to find the Truth, but fail of it, through Humane Frailty.
Item chap. 3.
Sect. 19. He opposeth not that, which he doth know to be true, but only that you know to be so, and which he might know, were he void of prejudice, which is a Fault, I confess, but a fault incident to good and honest men very often.
That none are to be shut out of the Church, and denied Communion for Lesser Sins and Errors.
BIshop Tailors
Ductor Dubitantium. In what case is Excommunication to be inflicted? I chuse to give it in the words of the Fathers, because there is in this case Reason and Authority too. 1. Unless the offence be evident, no man must be excommunicated, says
Origen [agreeably
Hooker Eccl. Pol. pag. 408. As for Iniquity and Sin, it lieth many times hid; and because we be all offenders, it becometh us, not to encline towards hard and severe sentences touching others, unless upon notorious wickedness.] 2. None but
peccator gravis & scandalosus: Why should a man proceed to violent remedies, when a gentle application will make the cure? Therefore the Fathers in the
Council of Worms in Can. 2. Decreed;
Nullus Sacerdotum, &c. no Priest shall excommunicate any man sound in the Faith, for small and light causes, but only for some very grievous fault, according to the practice of the Fathers. St.
Leo in
[Page 25] the 93.
Epist. forbade, Let not the Communion be easily or lightly denied to any Christian, nor at the pleasure of every angry Priest. It was a worthy cause of complaint in St.
Leo, to consider, that this evil was done for so little things; and therefore if the Church do Excommunicate him, whose Actions or Words though faulty, yet can consist with the state of a good man, and do not destroy the Love of God, the Censure was too heavy as to the External, and false as to the Internal Communion. For the man is not fallen from God, but doth communicate with the head, and continue to receive of the Spirit of Christ. 3. Neither is this sufficient; a scandalous sin alone is not enough: for Excommunication is the last remedy:
Omnia prius tentanda. When nothing else will do it, then is this to be used for his amendment.
Bishop Usher
's Directions concerning Liturgy; and Episcopal Government. That none might be excommunicated but by the Bishop himself, with the consent of the Pastor, in those Parishes the Delinquent dwells; and that for heinous and scandalous Crimes, joyned with obstinacy and wilful contempt.
Idem In his Body of Divinity.
Bishop Pearson
on the Creed, pag. 350. By great and scandalous offences, by incorrigible mis-demeanors we my incur the Censure of the Church of God; and while we are shut out thence, we stand excluded out of Heaven.
Item Doctor More
's Mistery of Godliness, 14.
chap. That none are to be excluded from Communion that profess the belief of the Holy Scripture, and the Creed, unless they stand guilty for some gross and scandalous sins, and do persist therein impenitent and unreclaim'd.
Item, The Judgment of the Church being nothing else, but an effective and terrible Declaration of the Judgment of God, must not be exterminating and Final, for things of little concernment, but according to the Mercy which we hope for: Again, If the Church kills on Earth (
i. e. Excommunicates) and God saves in Heaven, its clear, she hath not used her power aright; Whoever deserves Excommunication, deserves Damnation,
pag. 530.
in Collection of Discourse Polemical and Moral.
In the Commination. The persons coming under the Discipline of the Church,
said to be such, as stood convict of Notorious Sin.
And further, the Wrath of God which obstinate sinners through the stubbornness of their Hearts have heaped unto themselves, which
[Page 26] despised the Goodness, Patience, and Long-sufferance of God, when he called them continually to Repentance,
&c. And the
Curses therein are denounced against wilful and open Evil-Livers.
Article 33.
of the Church of England. That person, which by open denunciation of the Church, is rightly cut off that is Excommunicate,
&c. On which Mr.
Rogers Exposition reckons two sorts of men to be rightly Excommunicated, whereof the one pervert the sound Doctrine of the Truth, as did
Hymeneus and
Philetus the Resurrection; the other sort, such as be defiled with notorious wickedness.
Bishop Jewel
's Defence of the Apol. pag. 140. The Minister, we say, shutteth up the gate of the Kingdom of Heaven against unbelieving and stubborn persons, denouncing unto them Gods Vengeance and Everlasting punishment; or else quite shutting them out of the Bosom of the Church by open Excommunication.
Item pag. 146. That the wicked and wilful, and such as would not believe,
&c. Item. Reply to Harding,
pag. 32. Persons Excommunicate upon great and notorious Crimes could not be suffered to communicate with the rest of the Faithful.
Item. pag. 88. The apparent wicked and ungodly were removed from the Congregation.
Bishop Andrew
's Latter Sermons, pag. 32. It hath ever been held good Divinity that the Church from Christ received power to censure and separate wilful offenders.
Item pag. 55. Speaking of the same power given to Edification and not to Destruction, I say not first and principally to Destruction, nor of any save only of the wilful and impenitent Sinner.
Item Bishop Andrew
's Sermons, Edit. 3.
pag. 727. Then is not every Error repugnant to Gods Grace. God is able to pardon, and not impute Error in Opinion, as well as Error in Practice; did not the High Priest offer as well for the Errors, as the Transgressions of the people? This only we are to look to, that with St.
Peter we be not wilful; if there come a clear
comperi as ready to relent in the one, as to repent of the other.
Archbishop Laud
cited in Dr. Puller
's Moderation of the Church of England,
pag. 391. The Church of
England is not such a shrew to her children, as to deny her Blessing, or denounce an
Anathema against them, if some peaceably dissent in Points remoter from the Foundation.
[Page 27]
Bishop Davenant
's Letter to Duraeus. The Apostles
Creed, saith he, and the Articles therein contained he that believeth, and endeavours to lead a Life conformable to the commands of Christ, is not to be blotted out of the Roul of Christians, nor expelled from Communion with other Members of any Christian Church whatsoever,
Item. That Church doth too much please it self, which rejects others (in which neither Tyranny, nor Idolatry, nor Deadly Heresie is found) as men unworthy of Communion with her, for some Infirmity of Understanding: the Fathers of the Ancient Church did not so.
Why should men be more rigid than God? Why should any Error exclude any man from the Churches communion, which will not deprive him of Eternal Salvation?
Dr. Chill.
chap. 4.
Sect. 40.
of his Book.
Doctor Chillingw.
chap. 4.
Sect. 13. What Man or Church believes the
Creed, and all the evident consequences of it, if also he believe the Scripture sincerely and heartily, cannot possibly be in any Error of simple belief offensive unto God, nor deserve for any such Error to be deprived of his Life, or cut off from the Churches communion, and hope of Salvation.
Sir Francis Bacon. In his Advertisement of the controversies of the Church of
England, and of his works,
pag. 138.
pag. 192. Of the abuse of Excommunication,
vide &c.
Hooker
's Discourse of Justification, pag. 54. If was a perilous Error that the
Galatians held about Justification, yet so far was St.
Paul from striking their Names out of Christ's Book, that he commandeth others to receive them [
i. e. to have communion with them] with singular Humanity, use them as Brethren: he knew mans imbecility, had a feeling of our blindness, which are Mortal Men, how great it is.
The Judgment of the Professors of Divinity in the Ʋniversity of Aberdeen,
mentioned pag. 707,
is not unsuitable to this Subject. That the condition of that Church is worse, and incomparably more lamentable, that is so swelled and puft up with the splendour of its Golden Edifice upon the Foundation, or of its Orthodoxy, that neglecting Charity and Equanimity, and trampling on the Law of Christ, fastidiously rejects, and Anathematizeth other Churches, Orthodox in the Foundation, and willing to maintain place with it, than is the condition of those Churches, who, though they are infirm in Faith, inferiour in knowledge, do yet
[Page 28] hold in the Foundation, maintain inviolable Charity, and after the Example of Blessed
Cyprian, do neither judge nor separate from Communion, those who think otherwise then themselves.
Dr. Casaubon
's Necessity of Reformation, pag. 142.
cited by Dr. Puller
's Moderation &c.
pag. 436. Were there nothing else objected to
Papists but this one thing, their uncharitable proscribing and Excommunicating all Christians, in all parts of the World [as in the Council of
Trent imposing her Doctrines which were but disputable before, to be
de fide, with an
Anathema to such as thought of them otherwise] who are not of their Communion, and obliging all that adhere unto them to profess the same; I should think
that one thing a just ground of Separation or forsaking their Communion.
Dr. Steward
's Englands Case, pag. 26. When Men cast out of the Church Catholick, and so damn to Hell all those that hold not their Opinions; this St.
Augustine oft-times calls Schism in the
Donatists: I could name you those who are guilty of this; but I am sure, our dear Mother is not, who hath been so mild to those who have most highly opposed her.
Dr. Hammond's
Pract. Catech. Ʋpon Blessed are the Peace-makers. We are not to think our own Opinions in Religion, such as are not of Faith, of such importance, as to deny Communion or Salvation to those who differ from us.
Item of Schism, pag. 165. and
pag. 166. That as we exclude no Christian from our Communion, that will either Filially and Fraternally embrace it with us, being ready to admit any to our Assemblies, that acknowledge the Foundation laid by Christ and his Apostles; so we as earnestly desire to be admitted to the like Freedom of External Communion with all the Members of all other Christian Churches, as often as occasion makes us capable of that Blessing. And
pag. 5. Tell us, the Governours of the Church use to inflict that punishment of Excommunication on the most scandalous Sinner. And
pag. 15. Calls it that very condition into which the Adulterer and obstinate offender is cast by the Censures of the Church.
Hammond
of the Keys, chap. 5.
Sect. 18. The more shame for the over-easie denouncers of that censure, that inflict it for every trivial commission, without consideration whether or no repented of; or that use this Sovereign
Recipe unadvisedly for any other end than Reforming the Profane.
[Page 29]
Dr. Puller
's Moderation of the Church of England,
pag. 366. It is evident that the Divine Moderation of our Church considers the frame of Man, and the uncertainty, difficulty, and imperfection of Humane Knowledge, the weakness and variety of Humane Understandings, she alloweth much to the force of Prejudice, Education, and the power and artifice of Seducers: Our Church makes a great reserve of Dispensation to persons of Modest, Humble, Docible, and peaceable Spirits, and proportions her Censures to the degrees of Malice, and the Unchristian Temper which appears in Offenders.
Dr. Cumber
on the Common-Prayer in the Commination. Discipline with-held in favour of Dissenters, least the imposing it there should make this Holy Means of Reformation despised rather than obeyed.
Item pag. 369.
Dr. Puller. Wherefore the Institution of a Christian Man [made by
Cranmer] saith, the Bishops are not bound so precisely, but they may attemper and forbear the execution of their Jurisdiction, when by so doing the cure of the offenders and the tranquility of the Church may be furthered.
Item pag. 35. According to Equity our Church desires all her Laws may be Interpreted;
Benignius Leges interpretandae sunt, &c. She admits of a Mitigation of a rigid Sentence.
And pag. 11. Disposeth them, where the Laws press too hard upon particular persons, to relax the Rigour of them.
Pag. 370. Wherefore those who in Execution of the Church Discipline, abuse the most excellent Temper of the Church, in the constitution of her Laws, under the pretence of Ecclesiastical Authority, verily, they most of all deserve the Churches Rod, and the dire point of her
Anathema. Let it be considered, said
Bishop Tailor,
Ductor Dub. L. 3.
pag. 259. How Great a reproach it is to Ecclesiastical Discipline, if it be made to Minister to Covetousness, and to the needs of Proctors and Advocates.
Bishop Bramhall,
pag. 14.
Vindicat. of the Church. To exclude none from Catholick communion and hope of Salvation, either Eastern, or Western, or Southern, or Northern Christians which profess the Faith of the Apostles and Primitive Fathers established in the first General Councils, and comprehended in the
Apostolick, Nicene, and
Athanasian Creeds, and lastly to hold an Actual External Communion with them
in votis, in our desires, and to endeavour it by all lawful means.
Item, pag. 17. There is not the like
[Page 30] necessity of communicating in all Externals, there is not so great conformity to be expected in ceremonies as in the Essentials of Sacraments.
Bishop Bilson
of Subjection, Part 2.
pag. 223.
Edit. 4. It is a most pernitious fancy to think that divers Nations and Countries differing by Customs, Laws, and Manners (so they hold one and the same Rule of Faith in the Bond of Peace) cannot be parts of the Catholick Church, Communicant one with another. The Communion of Saints standeth not in External Rights, Customs, and Manners; but in believing the same truth, tasting of the same grace, resting on the same Hope, calling on the same God, rejoycing in the same Spirit, whereby they be scaled, sanctified, and preserved unto the day of Redemption.
Causes of Decay of Christian Piety, pag. 285. As Christ, when he forewarned his Disciples of the ensuing persecution, tells them not only, they should be killed, but they should be put out of the Synagogue; so now, as if Christians were emulous of every branch of
Jewish Cruelty, we transcribe that part of the Copy too, and either by causeless Excommunicating others, or separating our selves, we deny the benefit of Publick Communion to each other.
Item, pag. 280.
Every Petty difference, &c. pag. 287. Would we indeed comport with the Example of those happy Times
[of the Primitive Church] we should have prayed for the Conversion of Dissenters, not laid
Anathema's upon them, and prayed for their confusion.
Item, In his whole Duty of Man: If one that holds all necessary Christian Truths happen yet to be in some Error, we are not for this to despise his Person, or forsake his Communion.
Bishop Reynold
's Brotherly Agreement. In the case of unavoidable Differences amongst good Men, there ought to be mutual Charity,
&c. not to judge, despise, reject, insult over one another, not to deal with the weaker as Aliens, but as Brethren; not to proceed presently unto Separation, Rejection, Anathematization; but to restore those that are overtaken with an Error, in the spirit of Meekness.
Dr. Alestry,
Serm. 9.
pag. 170.
Censuring the abuse of Excommunication. If they be not so happy as to be Orthodox, sending them down to Hell directly.
[Page 31]
Dr. Barrow,
In his Ʋnity of the Church, Speaking of the Roman Churches. If Churches do maintain impious Errors, if they do prescribe naughty practices, if they do reject communion and peace upon reasonable Tearms, if they vent unjust and uncharitable censures,
&c. If they damn, and persecute all that refuse to be their Subjects in such cases we may Reject such Churches as Heretical, or Schismatical, or wickedly uncharitable, and unjust in their proceedings.
Dr. More
in his Pref. to the Mistery of Godliness, pag. 19. The Object of Church discipline ought to contain nothing but the indisputable Truths of our Religion, namely the generally acknowledged Articles of the Christian Faith, and plain indispensable Duties of Life, for these are such, as deserve to be held up with all possible care and strictness: Other things so gently recommended, that no conscientious man may be pinched by them.
Dr. Stillingfleet
's Preface to Irenicum. What possible Reason can be assigned, why such things should not be sufficient for communion with a Church, which are sufficient for Eternal Salvatition? And certainly those things are sufficient for that, which are laid down as necessary Duty's of Christianity by our Lord and Saviour in his Word.
Dr. Cave
's Gospel preached to the Romans, Serm. 4.
pag. 89. God be thanked, such is the present Moderation of our Churches Ecclesiastical constitutions, our penalties are not for Destruction, but for correction and amendment; we punish none for their bare opinions, and readily embrace every Returning Penitent.
Item, pag. 87. We must above all things put on Charity, and when we come to reprove, rebuke, and to inflict Spiritual Censures and Punishments, we must distinguish as tenderly as we can, between the wilful and the weak, the obstinate and the Ignorant; the obstinate we must endeavour to save with Fear, plucking them out of the Fire, with them we must be more sharp and severe in our Admonitions and Threatnings; But on the weak we must have Compassion, who may be supposed to Err through simplicity, or the fervors of Devotion, and ought to be treated with a fatherly Tenderness, for to be restored, if possible, (conformable unto the Doctrine of St.
Paul to
Timothy) with the Spirit of meekness.
Stop to the Course of Separation. The just Reasons of Excommunication are the same all over the World, which is obstinate persisting in great Transgressions of the general Precepts of the Gospel.
At the end of the Book.
[Page 32]
Ʋnion of the Catholick Church, pag. 10. Every difference in
Judgment, when no violence is offered to the Catholick Faith and Unity, must not break this Communion, according to that profession of St.
Cyprian, judging no man, nor excluding him from the Right of Communion if he think otherwise; where the dispute was thought of no mean concernment: Which St.
Augustine often alledgeth against the
Donatists, and condemns
Victor, pag. 11
th. who was hastening to Excommunicate the
Asian Churches for their difference in Celebration of
Easter.
True State of the Primitive Church. Be charitable to the weak, proceed not so severely against them in your Courts of Judicature; but Remember what St.
Paul says,
Col. 2. in respect of Ceremonies,
Let no man judge you, &c. Will you in respect of such shadows judge, Excommunicate, Sentence to Everlasting Flames the Soul that holds of the Body of Christ, believes all his Holy Gospel, accords with you in one Faith, one Baptisme,
&c. Will you condemn such an one to Eternal Death? God Forbid.
Conformists Plea for the Nonconformists, Part 4.
pag. 101. We can represent and inveigh against Schism, as the sin against the Holy Ghost. A Sin unto Death indeed in some sence, because it is so contrary to Charity and Peace, and destructive of the Life of Saints, which doth much consist in their Communion. But were we impartial, we should as warmly admonish our own hearts to take heed of Schismatical Passions, and excommunicate them from within us, as admonish, and cast out others that differ from us.
Idem, pag. 20. We are forward to blame the more rigid sort of Separatists, for not coming to our Worship; and why are we so rigid as to forbear all Christian Communion with them, as if Christianity were all lost among them. I do declare, that I hold Mental Communion with all the Holy Brethren, and am prepared for Local and External Communion with them in all Christian Duties and Ordinances.
Dr. Hammond
's Annotations on the New Testament; Rom. 14.17,18. Christianity consists not in such External Matters,
[as Meats] but in the practice of Christian Vertues, such are Mercifulness, and Peaceableness,
&c. not dividing, and hating, and Excommunicating one another, and 14.
chap. ver. 13. And therefore let this Fault be mended: do not any longer Censure, and seperate from one anothers Communion for such things as these.
[Page 33]Doctor Hammond
of Schism, p. 16. Because the Governours being men, may possibly Err, and consequently censure, and Excommunicate the innocent, its possible the person excluded may be innocent: he that is Excommunicate unjustly, cannot be rendred criminous by that misfortune,
p. 17. he cites
Photius Patriarch of
Constantinople, the Excommunication of the Jewish
Sanhedrim sent out against Christs Disciples brought them so much nearer to their Lord and Master, and Alien'd the Jews themselves, removed them so much the farther from the Kingdom of Heaven: and so doth all unjust Excommunication unite us to the Apostles by this Conformity with and participation of their sufferings.
Bishop Jewels
defence of the Apol. p. 583.
Brings in St. Augustine saying, Quid obest homini, What is a man the worse if the ignorance of a man strike him out of the
Book of the Church, if ill conscience strike him not out of the Book of Life. In this case
St. Augustine saith it cometh sometime to pass,
Ʋt plurimae sint foris oves, intus Lupi. That there be many Sheep without the Church, and many Wolves within: And in your own Law (Mr,
Harding) it is written thus,
Qui illicite alium Excom. &c. He that unlawfully Excommunicates another condemneth himself and not another.
That our Love must be Catholick.
HOmily of Christian Love and Charity, p. 36. Charity is to love every man, good and evil, friend and foe; and whatsoever Cause be given to the Contrary, yet nevertheless to bear good will and heart to every man, to use our-selves well unto them, as well in Words and countenances, as in all other Acts and deeds; for so Christ himself taught, and so also he performed indeed, and for as much as the Pharisees with their false glosses had Corrupted this love of our neighbour, teaching that this love and Charity pertained only unto a mans friends, Christ gave this Godly law of Charity a true and clear interpretation, that we ought to love every man, both friend and foe, adding thereto the Commodity to be the Children of our heavenly Father: and this we shall be
[Page 34] sure of, saith Christ, if we love every man without exception.
Conformists Plea for Nonconformists, Part 4.
pag. 106. The salutations of the Holy Apostles expressed their largeness and their Catholick love to the
Corinthians, among whom were great divisions; to the
Galatians and
Colossians, among whom were some very Erroneous: so did their Benedictions, peace be to Brethren, and Love,
&c. And Grace be with all them that love our Lord Jesus in sincerity. Eph. 6.23. and verse 2.
Bishop Davenants Letter to Duraeus. Whether we will or no, its necessary that we all own Christ as our elder Brother, and joyn in strict and Brotherly Communion with all that are his Brethren. Moreover, all must confesse, true and genuine Charity is as necessary to the Salvation of all the Members of the Christan Churches, as the true and entire profession of Saving faith, Christ having made this love the Cognizance, Whereby to discriminate his disciples, and those who falsely professe his name, he puts this question, Whether it be safe, Pious, or suitable to the duty of Christian Churches, not to stretch forth the right hand of Brotherly affection to those Churches, which, though they differ, and in some lesser matters err, may notwithstanding be Christs Martyrs, and our holy Brethren.
Mr. Thomas Pierce on St. John the 13.35. Our love must be so extensive, that it must reach even to all, not only to our fellow-disciples, but to all men living upon earth: it must reach even to our enemies, not onely to those without the pale of the Church, who do us little or no hurt, even Jews, Turks, Infidels, and Hereticks, for whom we pray once in a year in our English Liturgy, but to our Crualler enemies within the Church.
P. 414.
item 282. Whom our Lord hath enjoyned us not onely to forgive, but pray for, to love their souls, to pray for their repentance, and desire they may be sharers of immortality and blisse: of which we shall not have the lesse, but rather the more, for having sharers: and
tells us on St. John 13.35.
By this shall all men know that ye are my disciples, &c Love to Christians as Christians is as the badge and Cognizance, the testimony and proof of our real discipleship under Christ, and the firmest bond to hold us together in peace and love, not so much that we are of one Countrey, but that we are of one Christ, or to expresse it with St.
Paul, that we have but
One Faith, One Baptism.
[Page 35]
Doct. Hammonds
Pract. Catechism, under meekness, to continue constant to the doctrine of the Catholick Church; and maintain the inward Communion, that of Charity, with all the true Church of God wheresoever they are, and with particular Churches so far as to embrace them with the armes of Christian Charity, to joyn even with the erroneous Churches, so far as they are not erroneous, Separating onely from their Corruptions,
Idem, on
first Epist. of St. John 3.14. We know that we are regenerate Christians by our Chariry to other men, which he that hath not, is clearly an unregenerate, unchristian person.
Idem the first Epist. St. John 4.7. And evidence of our being from God, is Charity to our fellow Christians; for that is most strictly commanded and exemplified to us from God, and no practice renders us so like to Gods example, and so concordant to his precepts, as the sincere exercise of this duty.
Dr. Barrow
's. Vnity of the Church, annexed to his Treatise against the Popes Supremacy. P. 36. The genuine meaning of that article,
Catholick Church, may reasonably be deemed this, that we professe our adhering to the body of Christians, which diffused over the World, doth retain the faith taught, the Discipline settled, the practises appointed by our Lord and Saviour, and his Apostles, that we maintain general Charity towards all good Christians, that we are ready to entertain Communion in holy offices with all such.
Item on Rom. 12.18.
pag. 230, 231.
Serm. 3. pursue peace with all, without any exception, with men of all Nations,
Jewes, and
Greeks, and
Barbarians: of all Sects, and Religions, persecuteing Jews, and Idolatrous Heathens (as at that time;) men of all judgments and perswasions; Neither is there any evading our obligation to this duty, by pretending of others, that they entertain opinions irreconcileably contrary to ours, that they adhere to Sects and Parties which we dislike and disavow; that they are not so vertuous, so Religious, so Holy, as they should be, or at least not in such a mannner as we would have them.
Bishop Saundersons
Sermon. 3.
Ad Aulam sect. 39. Here is that evil partiality we are to take heed of when we restrain the
Brotherhood (or
Neighbour) to some one party or society (in the Church) such as we think good of, and exclude the rest, as if they had no part or fellowship in this Brotherhood, nor consequently any right to that special affection where with we are to
love the Brethren: which partiailty hath indeed been the very bane of the
[Page 36] Churches unity and peace, and the chief Cause both of the beginning, and of the Continuance of most of the Schisms, under which Christendom hath groaned from time to time.
Englands
Black Tribunal, p. 222. As I am a Member of this Church, so I am a Member of the Holy Catholick Church; as I hold Communion with, so I love and honour all Christians in the World, that love the same Lord Jesus in sincerity, and call on his name, agreeing with those Truths, that are absolutely necessary, and clearly demonstrated in the Word of God, though in charity dissenting from some others, that are not necessary, Dr.
Hewyt's Speech at the Scaffold.
Dr
Alestrey's
Sermon, p. 168. Our Saviours addition,
Matth. 5.44. saith, that we must
love our Enemies. The Christians hath no
Canaanites, as
Deut. 7. but the most prostigate Adversaries of his Religion he must love, and pray for them, although they persecute him, which makes appear, it doth at least include enemies of Religion; for persecutions seldom were upon any other ground: And Christ hath proved that the
Samaritan, he whom the Disciples would consume, that Schismatick and rejector of Christ, is yet our Neighbour,
Luke 10. and therefore him also we must love and pray for.
Item p. 322.
Serm. 18. There is no sort of men, nor any man, whom it is lawful for a Christian not to love, and all the reasons urged here by our Saviour do prove, that all mankind, whether good or bad, is the object of a Christians love.
Mr. Kettlewells
measures of Christian Obedience, Edit. 2.
ch. 3.
l. 2.
p. 133,
and 134. It is not either distance of Countrey, nor contrariety of interest, no, nor what is most of all presumed to exempt us from the obligations of this duty, diversity of opinions, or perswasions in matters of Religion, which takes away from any man his right to all that kindness and advantage from us; but of whatsoever Countrey, Calling or Religion he be, he is our Neighbour meant in
Luke 10. to whom all the instances of love must be performed; for what Religion was ever more odious to any one than the
Samaritan was to the Jews,
John 8.48. Insinuating thereby that any man, though so contrary in Religion, as those two were to one another, is the neighbour whom the Law intends.
[Page 37]
Mr. Glanvell
's Essay upon Preaching, pag. 32. Catholick Universal Charity is a Doctrine exceeding fit for these times, in which Divisions and mutual Animosities have produced so many fatal and deplorable effects; and though the doing this will displease the Bygots and Beautefeus of all sides, yet we must go on arm'd with Courage and Patience of the Gospel, and be instant in preaching Peace and Love though we are torn in pieces for it.
Idem, Ʋsefulness of Real Phylosophy to Religion, pag. 32. I secure Charity for all the Diversities of Belief, and equally offer my Friendship and Converses to the several Sects and Perswasions that stick to the plain principles of the Gospel and a vertuous life, overlooking their particular Fondnesses and Follies.
Bishop Taylor
's Advice to his Clergy, p. 29. Let no names of Sects or differing Religion be kept up among you, to the disturbance of the publick Peace, and private Charity; and teach not the people to estimate their Piety by their distance from any Opinion, but by their Faith in Christ, Obedience, and love to all Christian people, even though they be deceived.
Again Rule 47. Let the business of your Sermons be to preach Holy Life, Obedience, Peace, Love, among Neighbours Hearty Love, to live as the Old Christians did, and the New should.
Dr. Tillotson
's Sermon on Luke 9.55,56.
pag. 7. The Gospel designs Universal Love and peace and Good Will; and now no difference of Religion, no pretence of Zeal for God and Christ can warrant and justifie the contrary.
Idem. Vol. 1.
of Sermons, pag. 213. When we come to Heaven we shall enter into the Society of the Blessed Angels, and of the Spirits of just Men made perfect; that is freed from all those passions and infirmities which do now render the conversation even of the best men, sometimes troublesome to one another. We shall then meet with all those excellent persons, those innocent and charitable Souls, whom we have seen, and heard, and read of in this World, with all intimate Friends, and perhaps with many of our Enemies, to whom we shall then be perfectly reconciled, notwithstanding all the warm contests, and peevish differences which we have had while in this World, even about matters of Religion: For Heaven is a state of perfect Love and Friendship; all Quarrels and Contentions, Schisms and Divisions will then be effectually hindered, not by Force but by Love, and all those Controversies
[Page 38] of Religion, which are now so hotly agitated, will then be finally determined by a perfect knowledge, and convincing Light.
Lloyd
Bishop of St. Asaph
in Sermon November 5. 1680.
pag. 9. We know that Christ gave love for the Character by which his Disciples were to be known,
Joh. 13.35. and least men should unchristian others, that they may hate them and destroy them afterwards, Christ enlarged his precept of love, and extended it even to Enemies, and not onely to ours, but to the Enemies of our Religion,
Mat. 5.43,44.
Mr. Cook
's Sermon on Rom. 12.18.
pag. 6. The Church of Christ allowes no Enemies at all, but like it, Charity is Oecumenick and Universal, nay, like God himself Infinite and Eternal, it knows no bounds of Love, nor respect of Persons, and must never fail; surely then Christianity must fail, utterly vanish and perish so long as we are at variance among our selves.
Idem, pag. 10. The grand Duties of Humility, Peace and Universal Charity, are delivered in the Scriptures, in the most plain express and entire manner, as to all Points and Circumstances of obligation; and therefore whatsoever places are erected against those fundamentals of Practice, destroy the very essence and being of Christianity.
Ʋnity of the Catholick Church, pag. 7. Catholick Unity consists in Unity of Belief, and in the Unity of Charity, having an intimate Fellow-feeling of all the good or evil which befals any, joyned in so near a relation as fellow-members, beyond the compass of ordinary Humanity, whereby we are bound not onely to pray for, but by all Offices of Kindness and most intimate Affection, to assist and relieve each other in the same Houshold of Faith.
Item. pag. 53. Many of our Church, yea the constitution it self hath been often charged and reviled, though most unjustly, with too favourable an inclination to them of
Rome, because we are not so hasty and peremptory in unchurching them altogether, or damning presently all that have been, or are still of their communion, as some would have us; which is in effect for being more tender of preserving the Principles of true Catholick Unity then in pleasing some private Humours or Prejudices.
Mr. Pygot
's Abners Plea for Accom. pag. 38, 39. Now whatsoever Breaches or Divisions happen in other Kingdoms, which are without God in the World, and Strangers from the Covenant of Grace,
Psal. 122.3. yet let
Jerusalem the Church of God be alwayes
[Page 39] like a City which is at Unity within it self: Methinks
Philadelphia (the name of one of the Seven Golden Candlesticks,
Rev. 1.) is a fitting name for a Church, which signifies brotherly Love; and every Congregation ought to be in a good Sense the
Family of Love.
Item. pag. 43. Consider there is but one Body,
Eph. 4.4. the whole Church is but one Body, and the Members of the same Body do not use to contend one with another.
Dr. Barrow
's Serm. 8.
pag. 316. I close up all with this Corollary, that if we must live lovingly and peaceably with all men, then much more are we obliged to do so with all Christians. —Our Spiritual Brethren, Members of the same Mystical Body, Temples of the same Holy Ghost, Servants of the same Lord, Subjects of same Prince, Professors of the same Truth, partakers of the same Hopes, Heirs of the same Promise, and Candidates of the same Everlasting Happiness.
That an Agreement of all Christians in any one Sect or Perswasion is never to be Expected.
BIshop Jewel
's Answer to Mr. Harding
's Preface. It were above all things to be desired of God, that his Heavenly Truth may pass forth without these contrarieties and Quarrels of judgments; and many Godly Wise Men are much offended to see it otherwise; but thus it hath been ever from the beginning.
Sir Francis Bacon
in his Advertisements of the Controversies of the Church of England,
pag. 183.
of his works. It is excellently alluded by that Father, that noted that Christs Garment was without Seams, and yet the Churches Garment was of divers colours; and sets down as a Rule,
In veste varietas sit, scissura non sit.
King James
the First's
[...],
Epistle to the Reader; That the variety of Mens Minds is such, that
tot Capita tot Sensus; yea, and that even the very Faces, that God hath by Nature brought forth
[Page 40] in the World, do every one of them in some of their particular Lineaments differ from any other.
Bishop Andrew
's Serm. pag. 519. Contentions there were, when St.
Paul and his fellow Apostles lived, in the Churches under them of their times, in the very prime of the Primitive Church then were there contentions; this I note, that we may not think it strange if there be contentions in our times, they shall be no strangers with us in ours, they were not with them in theirs.
[...];
Of the difference in point of Church Government, Sect. 21. Nor is it any point of Wisdom or Charity, where Christians differ, (as many do in some points) there to widen the differences.
Item, Upon the many Jealousies and Scandals rais'd upon the King; 'Tis strange, that so Wise Men as they would be esteemed, should not conceive, that difference of perswasion in Matters of Religion may easily fall out,
&c.
Mr. Hooker
of Justification, pag. 68. Ye are not now to learn that as of it self it is not hurtful, so neither should it be to any scandalous and offensive, in doubtful cases to hear the different Judgments of men, be it that
Cephas hath one interpretation, and
Apollos another, that
Paul is of this mind, that
Barnabas of that: if this offend you the fault is yours. Carry peaceable Minds, and you may have comfort in this variety.
Dr. Edward Bulkley,
In his Apology for the Church of England,
Article 5.
pag. 104.
Edit. 1608.
in Answer to Wright
's Articles. You vainly and falsely exaggerate Controversies and irreconcilable Jarrs (as you tearm them) among us in essential points of Faith. I confess, there hath been in our Church some Controversie concerning External Ceremonies, and Form of Covernment, as there hath been heretofore between good men, as between
Peter and
Paul, between
Paul and
Barnabas, between
Anicetus Bishop of
Rome and
Polycarpus, between
Chrysostom and
Epiphanius, and many others, who all were godly men, agreeing in unity of Faith, and knowledge of the Son of God.
Mr. Hieron
's Sermons in Bargain of Salt. Now among our selves, betwixt us and other Churches there are some differences in Opinion, as it cannot be holpen so long as we carry with us our natural imperfections.
Mr. Chillingworth
chap. 1.
Sect. 13. Because the contrary belief may be in such points, in which Scripture may with great probability be alledged on both sides; a sure note of a point not
[Page 41] necessary, that men of honest and upright hearts, true lovers of God and of Truth, such as desire above all things to know Gods will, and to do it, without any fault at all some go one way, some another, and some suspend their judgments.
Bishop Bramhals
Just Vindication of the Church, We see that all the famous and principal Churches of the World, the
Grecian, Roman, Protestant, Armenian, Abyssine have their peculiar differences one with another, and each of them among themselves.
Item p. 19. Though I am far from beleiving, when
Logomachies are taken away their real dissentions are not half so numerous, or their errours half so foul as they are pointed out by their Adversaries, yet to hold Communion with them in all things is neither lawful nor possible.
Bishop Tailors
Coll. of discourses in Epist. Dedic. before Liberty of Proph. No part of this discourse teacheth, or encourageth variety of Sects and contradictions, but supposeth and finds them already in being, and therefore since there are, and ever were, and ever will be variety of opinions, because there is variety of human understandings, and uncertainty in things. Few men consider, since men have such variety of principles such several constitutions, educations, tempers, and distempers, hopes, interests, and weaknesses, degrees of light, and degrees of understanding, impossible all should be of one mind.
Item p. 401. This variety of opinions in several persons, an Argument only of diversities of operations while the Spirit is the same.
Bishops Reynolds
Brotherly Reconciler; In that the Apostle saith, if in any thing ye be otherwise minded, we may from hence learn that in the best ages of the Church there have been, and therefore we cannot but expect that there ever will be, variety and difference of Judgment among the members thereof; first, while we know but in part. Secondly, While there is difficulty in the disquisition of Truth. Thirdly, Weakness of judgment in men to make that enquiry,
&c. p. 17.
Item p. 19. Till all the members of the Church have attained unto their full Stature, there cannot be expected such an universal consent of Judgments, and harmony of Doctrines, even amongst good men themselves as shall not admit of some variety and dissonancy.
[Page 42]
Bishop Saundersons
Serm. 8.
Ad Aulam, Sect. 25. Mens understandings are not all of one size and temper, even they that have the largest and clearest understanding, yet know but in part, and are therefore subject to errours and misapprehensions; therefore it cannot be hoped there should be such a consonancy and uniformity of Judgment, no not among wise and Godly men, but that in many things, yea and things sometime of great importance, they may and will dissent one from another unto the Worlds end.
Bishop Wilkins
Serm. 13.
p. 407, 408; 'Tis a thing most reasonable and fitting in it self, [speaking of Moderation] because of the fallibility of human judgment, and that not only from the impotency of our faculties, and the prejudices we are liable to from the account of interests, but likely from the difficulty and obscurity of things, the most Learned and inquisitive men many times differing in their judgments, all which put together shew how exceeding difficult, and next to impossible it is that men should ever agree in the same apprehensions of things.
Glanvell's
Catholick Charity, p. 34. The Learned and the prudent Churches, and Councels, Confessors, and Fathers, the former and the latter ages, the vertuous, and the devout, the credulous and the inquisitive, they have all differed in the lesser matters of belief, and every man differs from almost every other in something.
p. 37. 'Tis a frequent wish with some that all men were once of one mind, but then it must be theirs no doubt, for they would not judge it reasonable upon other terms. They may as well wish that we were all of one age, complexion, humour, and degree of understanding. 'Tis enough that such agreement is not necessary, yea I take the other step, 'tis impossible. Our Tempers, Capacities, Educations, Genius's, Converses, Interests, Accidents are strangely divers, therefore our apprehensions must needs be different.
Decay of Piety, p. 409; Not that I suppose it possible to extinguish all diversities of opinions among men, who from their differing faculties, and other guiltless occurrents may and will have their judgments severally disposed.
Doctor Barrows
Vol. 3.
Serm. 8. Men seeing by several lights, relishing by diversly disposed palates, and measuring things by differing standards, we can hardly do or say any thing Religious or Civil, which if approved or applauded by some, will not be disliked and
[Page 43] blamed by others in this irreconcileable diversities and inconsistency of mens apprehensions.
Design of Christianity, Christians because of the diversities of their capacities, educations, and other means and advantages, some points may be most plainly perceived by some to be delivered in the Scripture, which cannot be so by others with the like ease.
Doctor Stillingfleets
Irenicum, p. 21.
Argu. 2. The peace and settlement of Christs Church not depending upon a condition never likely to be attained in this world, which is the agreement and uniformity of mens opinions; for as long as mens faces differ their judgments will.
The True state of the primitive Church, p. 2. Mens understandings are as various as their speech or their countenance; otherwise it were impossible there should be so many understanding and moderate, yea and conscientious men also Papists, Lutherans, Calvinists, all in such opposition one against another.
Conf. Plea for the Non-Conformists, part. 4.
pag. 40. How various are the degrees of light, and the dictates of Conscience even in good, wise, and self-searching men, and that even in a division of judgment and practice! The first cause is different degrees of Light, and means of attaining knowledge: Some are more deep and quick, searching and industrious, have better means and opportunities of knowing: I do not now take notice of the biasses of education, prejudice, pre-possessions, and passions of Men, nor the influence of the world upon mens alterations.
Kidders
Sermon of peace, p. 24. It is indeed very possible after all that the best men may differ from each other.
Mr. Wakes
Sermon on
Rom. 15.5,6,7.
p. 8. Mens different capacities, and opportunities, and tempers, and educations considered, 'tis in vain to expect that all good men should agree in all their notions of Religion, any more then we see they do in any other concerns whatsoever. And
p. 9. That mens understandings are different, and they will argue different ways, and entertain different opinions from one another about the same things, and yet may nevertheless deserve on all sides to be esteemed very good and wise men for all that.
Serious and Compassionate Enquiry, It is true indeed there may be, and must be diversities of apprehensions in several points of Christianity, while men are of different capacities.
[Page 44]
Mr. Cooks
Sermon, on
Rom. 12,18, p. 7. It cannot possibly be meant their agreement in judgment,
Rom. 12,16. for that you know cannot be forced, one mans mind (though he would himself) cannot always be bent to anothers perswasion: yet there are some among us, great pretenders too to holiness, who value no agreement like that in principles; if they can but meet with a man that jumps with them in sentiments, he is cherished and embraced as a knowing man, well enclined and disposed to good things.
Argument for Tol. in differences of Opinion, Printed 81.
p. 2. Had God intended we should be all of one opinion, as indeed that we should be of one Faith, he could have made every thing as clear and plain in the Holy Scripture, and as undoubted as any
p. 4.
Idem. By way of illustration let us make a supposal, that a Master biddeth three or four of his Servants do such or such a thing, and that the Servants differ about the sense and meaning of the command, one understanding it one way, another another way, and a third in this, the fourth in that, according to the judgment of their own discretion; and this is our Case we all are equally servants not bound to that sense of the word which another gives, indeed some servants are to bring the word to others, but those others not bound to the sense of it further than they are perswaded it is their Masters: search the Scriptures, and try the spirits,
&c.
Principles and Practices of Moderation. &c. p. 310. It is no less unreasonable to malign our brethren because they are not in every thing of our judgment, than to quarrel with each other upon the account of the unlikeness we observe in our faces and constitutions.
Mr. Tulli's
Sermon of Moderation, p. 17. Let us not therefore, if we have any sense of Moderation and temper, persist to dress up things in hideous and portentous shapes to frighten and exasperate one another, but let us rather ascribe the differences amongst us to error of judgment, the prejudices of education, infelicity of Constitution, or to any other of those either innocent or excusable causes, which render an intire unity of opinions an impossible thing.
That Mutual Favour and Forbearance of one another in Love is necessary among Christians in their Diversities of Judgments.
EDward
the Sixth, Queen Elizabeth,
King James
the First, King Charles
the First and Second, and King James
the Second, all gave their Toleration and Indulgence to the several Churches Dissenting from us; the
Dutch at
Colchester, Walloones at
Norwich, and
French at
London, and at
Canterbury, or elsewhere.
King James
the First of Blessed Memory, in his Letters to the States of the Ʋnited Provinces, March 6. 1613. Magis Autem e re fore, si Ministris vestris stricte imperetis, ut pacem colant se invicem tolerando in ista opinionum & sententiarum discrepantia. —Eoque justius videmur vobis hoc ipsum suadere debere, quod neutram comperimus adeo deviam, ut non possint & cum fidei Christianae veritate, & cum animarum salute consistere. But it would be more advantageous, if you did give a strict charge to your Ministers, to keep the Peace by mutual Toleration of one another in the difference of Opinions and Judgments. And therefore we seem more justly to give you this Counsel, because we find neither of these Opinions so Erroneous, but that they may consist with the Truth of the Christian Faith, and the Salvation of their Souls.
Bishop Hall
's Letters to Duraeus. Why do we profess Christian Charity if we do pertinaciously refuse to Indulge the difference of our Brethren from us in these Scholastick Problems (so he calls the differences between
Lutherans and
Calvinists) when we know that our benign Saviour most mildly tolerated, and silently passed by more grievous in his own Domesticks.
[Page 46]
King Charles
the First's Message of a Treaty from Oxford,
March 3. 1643. He desired the Members of both Houses of Parliament to consult and agree upon such things, as might conduce to the maintenance and defence of the Reformed Protestant Religion, with due consideration for all just and reasonable ease to tender Consciences.
Item in the Kings Second Message for Peace, January 29, 1645. That by the Liberty offered in the fifteenth present for the ease of their Consciences, who communicate not in the Service already established by Act of Parliament in this Kingdom, he intends, that all other Protestants behaving themselves peaceably in and towards the Civil Government shall have the free exercise of their Religion in their own way.
Item to the Prince of Wales. The charitable connivance, and Christian Toleration often dissipates their strength whom rougher opposition fortifies.
Dr. Hammond
's Sermons pag. 72. I am confident, there were no such way of designing a prosperous flourishing durable Kingdom, as to found its Polity upon Gospel Principles, and maintain it by the Gospel Spirit (
id est, of Love and Meekness) I have Authority to think that was the meaning of the Prophesie of Christs turning Swords into Plough-shares,
&c.
Advice to the Church of England,
Roman Catholicks, and Protestant Dissenters tells us, pag. 23. Dr.
Hammond left it to the Witnesses of his End as his dying Counsel to the Church of
England, that they displaced no man out of the Universities, or present Church; but that by Love, and an Holy Life they should prevail upon those in possession then, to come into their Church. Which he had (as he tells us) from an eminent hand in
Oxford, a year or two after the Doctors Death.
Mr. Hales
of Erring Christians, pag. 26.
Edit. 2. The Christians were called
Chrestiani from a word signifying benignity and sweetness. What reason is there why that should not be one of the chiefest notes of the Church of Christ, which did so especially characterize a Christian man, except there were a decay of it at this day in the Church?
Georgius a Factious Bishop of
Alexandria is said
oblitus professionis suae, quae nil nisi justum suadet & bene; Quite besides his profession, whose especial notes were Gentleness and Equity, in the sense of the Heathen
Ammianus Marcellinus.
King Charles
the Second in a Declaration from Breda, was for
[Page 47] Liberty to Tender Consciences, and sayes that no man shall be disquieted for Differences in Opinion in Matters of Religion, which do not disturb the Peace of the Kingdom,
pag. 5. and 18. This Declaration his Majesty afterwards,
May 8. 1661. tearms a Promise solemnly made. This Declaration or Promise he tells both Houses,
July 8, 1661. that so oft as he comes to them he mentions his Declaration from
Breda, that himself as well as they might mind it. In his
Majesties Declaration of Decemb. 26, 1662. He tells us, that he remembers the very words of the Promises from
Breda that concern'd Liberty of Conscience, and the confirmations he hath made of them since upon several Occasions, and that he is still firm in Resolution of performing them to the full. He tells what hindered; But it must not be wondered at, since that Parliament to which those promises were made in relation to an Act, never thought fit to offer us any to that purpose. His Majesty publickly declared his avowed readiness in his Proclamation,
July 16. 1669. to indulge Tender Consciences.
Bishop Bramhall
's Just Vindication, &c. pag. 279. Men may vary in their Judgments, and yet preserve Christian Unity and Charity in their Affections one towards another, so as Errours be not destructive to Fundamental Articles.
Bishop Gauden
of slight Healing, pag. 102. That Lenitive of Equanimity, Forbearance, and Moderation (in respect of Conscientious Dissenters from the publick Consent, Customs and Constitutions in the Church) which Christian Charity requires, and publick peace with safety may bear.
Idem, pag. 93. Scandalous for any to plead that they may have Liberty or Toleration for that, which by publique Advice, and upon due search is found to be such, as is prone to endanger, or disorder and infect the whole.
Bishop Reynold
's Brotherly Reconciliation, pag. 19. In this case of unavoidable differences among good men, there ought to be Mutual Charity, Meekness, Moderation, Tolerance, Humanity used.
Idem, pag. 25. Brings in a saying of Mr.
Calvin; such a man (saith he) is a sincere Minister of Christ, a godly and a moderate Man, therefore, though he dissent from us, I will not cease to love him still.
Bishop Taylor
's Collection of Discourses, pag. 603. To refuse our Charity to those who have the same Faith, because they have not
[Page 48] all our Opinions, and believe not every thing necessary which we over-value, is Impious and Schismatical; and to this sense is that of St.
Paul, If I had all Faith, and have not Charity, I am nothing, &c.
Idem. If men please, what-ever advantages would be consequent to an Unity of perswasion may be supplied by a charitable compliance, and mutual permission of Opinion, prescribed us by the Lawes of Christianity.
Idem, Epist. before Lib. of Proph. in Collection of Discourses, &c. I thought it might not misbecome my duty and endeavours, to plead for Peace and Charity, and Forgiveness, and Permissions mutual. And in
Defence of that Piece in the Second Edition. Now I have done all that I can do; onely I cannot repent me of speaking Truth, or doing Charity. I Answer, whatsoever is against the Foundation of Faith, or contrary to good Life, and the Lawes of Obedience, or destructive to humane Societies, and the publick and just interests of Bodies Politick; is out of the limits of my Question for Toleration.
Idem, I think I have spoken reason in my Book, and examined it with all the severity that I have, I writ this, because I thought it was necessary, and seasonable, and charitable, and agreeable to the great precepts and design of Christianity, consonant to the practice of the Apostles, and of the best Ages of the Church, and of the nature of the thing.
Bishop Hacket
's Sermon on Acts 5.39.
p. 22. An Unanimity of Opinions is not necessary to Friendships, saith
Aristotle very well. Dear Friends may retain the sweetness of love together, and yet vary in some conclusion of Judgments; a little more may be granted that each may be earnest to win the other to assent.
Idem, pag. 25. But if sundry shapes and appearances of reason will not suffer us all to enjoy the same Knowledge, and the same Conscience, yet let us Dissent as Brethren, and not as Enemies.
Bishop Saunderson
's Serm. 9.
ad Aulam, Sect. 23. We see Philosophers, Lawyers, and Physitians, confuting one anothers Opinions in great Volumes, and we allow it in them; but difference in Opinions is more tolerable in Divinity, by how much the things about which we are conversant are of a more sublime, mysterious, and of an incomprehensible Nature, than are those of other Sciences.
[Page 49]
Bishop Wilkins
Sermons on Rom. 14.
p. 57. There are several Truths which are not of so great consequence as Unity, Peace and Charity; and therefore in such things there ought to be a mutual forbearance towards one another.
Idem Sermon 13. It is no difficult matter for men to be fair and kind, and moderate towards such as are of the same way and agree with them in the main.
Idem pag 413. 414. This vertue Moderation will be very advantageous to the peace and welfare of human society in the general, which doth very much depend upon the mutual condescension and forbearance of men towards one another with things about which they differ.
In the Preface to Dr. Worthingtons
Scripture-Catechism, describing the Author deceased; among other there were no vertues he was observed to be more an example of then a Dove-like innocency, simplicity, Meekness, Humility, and peaceableness, candor and ingenuity the most Christian, because the greatest and most universal Charity, in which those that dissented in matters of Religion, (which is rare in these days) had not onely a real but a great interest.
Dr. Alestries
Sermons; If you would discover what the temper of the Gospel is, you may see it in its Prophecy and Picture in the Prophet,
Isaiah 11.6,7.65,25. The Wolf shall dwell with the Lamb, and the Leopard shall lye down with the Kid,
&c. Whatever mischief these have in themselves there is nothing of devouring, or of hurt to one another in this state, they lye down and dwell together.
Again Sermon 18.
p. 36. In the name of God what did Christ mean when he prescribed this Precept, when he disputed, prest it thus upon us,
Math. 5.44. Or what do Christians mean when they do break and tear this precept and themselves. Though I be far from any hopes to reconcile our parties, (as by Gods help I shall ever be from making any) yet I will offer an expedient to make them not so noxious, namely if they will keep the difference of their judgments from breaking out into their affections and actions.
Dr. Barrow
Vol. 3.
Sermon 7.
p. 250, 251. It concerns us therefore if we would live peaceably in such disputable matters, reserving all due reverence to the judgments of the most, the best, and wisest persons, to be contented in a modest privacy to enjoy the results of a serious and impartial disquisition, patiently enduring
[Page 50] others to dissent from us; and not attempting by needless fruitless and endless contentions to gain others to our perswasions, especially since the Truth contended for may not be worth the passion employed about it.
Idem Serm. 8th▪ against Evil-speaking
p. 67. 'Tis very unjust when as we do need the candid judgment, and forbearance, and pardon of others for many things faulty and offensive that we commit, to refuse the like to others.
Glanvells
Catholick Charity, p. 29. Seeing then that Charity is necessary, and agreement in opinions is neither necessary, nor possible we ought to comply with our main duty notwithstanding our lesser difference. If this were considered unity of affection might be preserved amidst diversity of opinions.
And p. 20. Then will the Church be glorious indeed when Christians shall make differences in opinions, and dispensable practises, the objects of their mutual forbearance.
Idem p. 59. If any should now ask me whether this Doctrine of Universal Love does not tend to universal Toleration, I should answer that thus far it doth, that all private persons should Tolerate each other, and bear with their brothers infirmities, that every man should allow another that Liberty, which he desires himself in what the Laws of God and Man have left him free, and permit him his own opinion without censure or displeasure: But as to the publick, I do by no means think it modest for us to determine what the Government should do.
Doctor Mores
Mystery of Iniquity, and Answer touching Liberty in Religion, p. 542. I say then for all Protestants Churches whose Religion is the Bible, it is little detriment or indecorum for them to use so well a limited indulgence (as I have above described) to their weak but sincere nurslings, who are so thorough formed Christians, as cordially to believe all the essential parts of our Religion, but are onely puzled in some opinions and scrupulosities that are preter-essentials. It is no more unseemly to permit somthing to them peculiarly, than for a tender Mother to indulge something to a Child that breeds teeth, or is any otherways weak or sickly; or a Master of a Family to permit, if not provide some proper accommodations for those of his Family a part, whose infirmities or constitutions make them less fit to dine or sup at his common Table.
Idem Mistery of Godliness, Preface p. 19. A mutual Agreement in bearing with one another dissents in the non fundamentals of
[Page 51] Religion is really a greater ornament of Christianity than the most exact Uniformity imaginable, it being an eminent exercise of Charity, the flower of all Christian Graces, and the best way (I think) at a long run to make the Church as uniform, as can justly be desired.
The Author of the Whole Duty of Man. The lesser differences in opinion, must be born with on both sides and must not in the least abate our brotherly Charity to each other.
Bishop of St. Asaph's
Sermon on 5
th. November before the House of of Lords. As our Holy Religion excells all other in this admirable temper of love, so by this we may usually judge who they are that excell among Christian Churches, when there happens any difference between them.
Bishop of Salisbury's
History of the Rights of Princes, pag. 257, 258. It is observable, the best of Clergy-men have been the most gentle to those that differed from them. But the unworthy who will not trouble themselves with the laborious methods of conquering errors, are always apt to extream and cruel courses, since they know they must prevail with these, or none at all.
Doctor Caves
Gospel Preached to the Romans, pag. 84; The precepts which our Lord gives, and most earnestly recommends in order to the general benefit of mankind, are those of Meekness, Mercy, Forbearance, Long-suffering, brotherly Kindness, and Charity.
Doctor Stillingfleets
Irenicum Preface; There were after this Decree at
Jerusalem, Acts 15.29. great diversities of practice, and diversities of Observations among Christians, but the Holy Ghost never thought them fit to be made matters of Law, to which all parties should conform; all that the Apostles required as to these was mutual forbearance, and condescentions towards each other in them.
And in Pref. to Ʋnreasonableness of Separation he pleads for favour for them and forbearance.
Mr. De l' Angle, In the Name of God my Lord (in his Letter to the Bishop of
London) do all that possibly you can to bring them back to their duty by sweetness and Charity which is onely able to do great things on these occasions; for men who have always something of pride, do commonly oppose every thing thot seems to them to act by bare Authority only, they scarce ever fail to yield themselves up to forbearance and condescention. I shall also here mention the judgment of divers eminent Pastors
[Page 52] of the French Church in those Irenical discourses, Gesel
Hist. part 2. It were in the first place to be wished that all who do profess the Discipline of Christ would think and speak the same thing: but since the weakness of humane understandings, this difficulty of Divine things is so great, that such an absolute consent amongst pious persons is scarcely to be expected in this World, the next thing to be endeavoured after is that they may agree in the belief of the principle Heads of our Religion; and as for other things which neither of necessity belong to Holiness of Life, nor the comfort of Souls, nor the Kingdom of God, that men would so believe them, as to bear with them who think otherwise concerning them. For that this may lawfully be done the thing it self declares, and St.
Paul pronounceth; not onely in many places doth permit, but even commands us to bear with Dissenters: This is the common opinion of all persons, which from the first ages of Christianity to the present times have been of any esteem or honour in the Church.
Principles and Practices of some Moderate Divines, p. 308. Let the Professors of Christianity labour for the true spirit and temper of Christians, and it will be as well with the Christian World as if we were all of the same mind; I mean let us not Magisterially impose upon one another, and be so Charitable as to believe well of Dissenters from us that live good lives.
Item p. 348. That we may contend with each other about nothing more then who shall express in the midst of our different perswasions most Charity and most Candor.
Conformist Plea to the Non-Conformist, part 3.
p. 62. Doth Christian Love and Compassion prompt us, to with our persecuted Brethren in
France enjoyed the liberty of the true Religion there? And if they should enjoy a freedom there, shall we deny a liberty to Protestant Brethren here? I can see no ways to avoid a Justification of the barbarous usage of Protestants there, by them that prosecute Protestants here?
Idem part 4.
p. 1. Peace, Love, and Forbearance have a greater place assigned them in Religion, than the things in controversie, which cause our Divisions. And whether it be Meeter for the greater things to suffer by the lesser, or the lesser to give place to the greater, let common reason judge, and common experience come in as an evidence.
[Page 53]
Mr. Kidder
's Serm. of Peace, pag. 24. The best men as they may differ from each other, but then their Christian charity will dispose them to forbear, and forgive, and to debate with great calmness and temper; which is the way at once to Truth and Peace.
Mr. Tully
's Serm. of Moderation, pag. 2. Those Homiletic, or if I may so speak, conversable Graces of Meekness, Gentleness, Forgiveness, Forbearance,
&c. are so frequently pressed upon us in the Sacred Writings, upon this prospect partly, no doubt, that they all of them tend mightily to the sweetning of Societies, and to the prevention, or healing those differences which are apt to embroil us.
Argument for Toleration and Indulgence in relation to differences in Opinion, pag. 2. We must distinguish between points of Faith and Points of Opinion; that we ought to bear one with another in respect of differing Opinions as God doth bear with us all: he hath left somethings less plain and clear then others as matters both to exercise the reasonable faculties of good and pious men, and to afford them subjects of mutual Charity and Forbearance in their different Sentiments and Apprehensions about them.
Item, pag. 25. As for Separations into several and distinct Conventions, I see no cause of fearing any greater inconvenience in them to the Church, or to the State, if mutual Toleration and Indulgence be the received Principle, than is in so many several Clubs of Friendship, or Companies of Trade. However different they may be from one another, in other respects, in this they will all agree to love one another for that of God they see, and to maintain the publick Liberty, the common Interest of all, and so though they are as many Conventions as you can imagine, (and the more the less dangerous, one will balance another) yet they are not Factions.
Form of Prayer, Dec. 22. 1680. By the power of thy Holy Spirit of Peace, dispose all our Hearts to such Meekness of Wisdom, such calm and deliberate Long-Suffering and Forbearance of one another in Love, that so we may live in Peace, and the God of Peace may be with us.
That Force and Capital Punishments are not to be Inflicted on Christians for their difference in Opinions from us.
GOod Advice to the Church of England,
&c. pag. 22. And to the end that I may do the Reformation Right, and the Principles of the Church of
England Justice, those in Queen
Maries Time, particularly
Latimer, Philpot, Bradford, Rogers, very eminent Reformers, hardly one person of any Note but did pass Sentence on Persecution as Anti-christian; the Apologies afterwards of the same strain as may be seen in
Juel, Haddon, Reynolds, &c. censuring the Papists for the Persecutions that they raised against the Protestants for matters of pure Religion.
Bishop Juel
's Defence of the Apol. pag. 484. St.
Augustine saith,
Nullis bonis in Catholica Ecclesia hoc placet si usque ad mortem in quenquam licet haereticum saeviatur. No good man in the Catholick Church likes that any Heretick should be punished with Death. As for our parts, speaking of our Church, we were never yet guilty to one drop of your blood. We seek no Aid at Fire and Sword, we will rather say with St.
Jerom; Ʋtinam filios haereticorum, &c. Would God we may kill the Children of Hereticks, and of all them that be deceived with Spiritual Arrows, that is to say with the Testimonies of Scripture. And with St.
Augustine, O si occidas eos gladio bis acuto, &c.
Bishop Andrew's
Sermons on Luk. 9.54,55,56.
pag. 912. He puts the case; whether the Town of
Samaria for not receiving Christ upon pretence he was not of their Religion might not be consumed; but Christ ruleth the Case for the Town, that it ought not to be done. It was an Errour, this of the two Disciples, we
[Page 55] see it plain by
Nescitis; but of it may well be said that
Gregory saith of another of theirs,
O salutaris error, &c. Blessed Errour it was, for by it the World was rid of the like Errour ever after. For so long as this verse shall stand in this Gospel it will serve for a resolution to this Question. Any of his Disciples may do that which they here would have done. This rebuke here of these will reach to all undertakers in the same kind; this
Non perdere sed salvare saves all our Towns, Cities and States from consuming by fire, from any of Christs Company.
Item pag. 919. And where they move him
in specie for a destruction by Fire, he not content to deny that alone, denieth it
in genere, not to destroy at all, neither by Fire, nor any other way. Here we have a case of Fire; will ye have another of the Sword?
St.
Peter, St.
John 22.49. Shall we smite with the Sword? that he denies too: Out with your Fire
James and
John, up with your Sword
Peter. So that neither by fire here, nor by Sword there, doth Christ like of these Motions. If so oft as Christ suffers indignity, fire should come down from Heaven,
Domine quis sustinebit? Psal. 130.3. We were all in an hard case,
Jews and
Samaritans, yea Disciples, yea this
James and
John and all. The
Samaritans they received not Christ, let them be gone, burnt all. When he came to
Jerusalem, why, there he was murthered, worse used then in
Samaria; then we must call for more fire,
Jerusalem must be burnt too. Now for the Disciples, it is true, they had received him; but when most need was, thrust him from them, utterly denied, that ever they knew him: then we must trouble Heaven once more, and call for fire for
James and
John too: nay, then the World is at an end,
facti sumus sicut Sodoma, Rom. 9.12. all an heap of ashes, if this Doctrine go forward.
Item, pag. 913. And for our comfort 'tis, that our Saviour Christ was none of these
Zelotae, but shewed himself on that side that enclined to Humanity and Peace.
King James
the First's Speech to the Lords and Commons at White-Hall,
March 21, 1609. I never found that Blood, and too much severity did good in Matters of Religion; For besides that it is a sure Rule in Divinity, and God never loves to plant his Church by Violence and Bloodshed, Natural Reason may even perswade us, and all Experience proves it true.
[...],
Ʋpon his Majesties retirement from Westminster. Sure
[Page 56] it ceaseth to be Counsel, when not Reason is used as to men, but Force and Terrour as to Beasts; to drive men, and compel them to assent.
Idem, Ʋpon the calling in of the Scots
and their coming. Sect. 11. Sure in Matters of Religion those Truths gain most on mens Judgments and Consciences, which are least urged with secular Violence, which weakens Truth with Prejudices.
Idem, Ʋpon the Covenant, Ejac. 2. Nothing violent or injurious can be Religious.
Idem, On the Rebellions and Troubles in Ireland, Sect. 12. O my God, thou seest how much Cruelty among Christians is acted under the colour of Religion, as if we could not be Christians, unless we Crucifie one another.
Dr. Chillingsworth,
chap. 4.
Sect. 16. Take away this persecuting, burning, cursing, damning of men for not subscribing to the words of men, as the words of God,
&c. In a word, take away Tyranny, which is the Devils instrument to support Errours, and Superstitions, and Impieties in the several parts of the World, which could not otherwise long with-stand the Power of Truth.
Sir Robert Pointz
Vindication of Monarchy, pag. 27. The Sword availeth little with the Souls of Men, unless to destroy them with their Bodies, and to make them desperate, or dissemblers in Religion, and when they find opportunity, to fall into Rebellion; as there are many Examples.
Pygot
's Abners Plea. Shall we prove
homo homini lupus, one man a Wolf to another, to hunt and to worry and to kill one another? It is against nature. It's for bruit beasts that have no understanding to bite and tear, and gore one another; but as for men, they should be Meek and Gentle,
homo homini Deus, one man should be Godlike to another, to help, and to defend, and to comfort one another.
Page 46. Consider that such things will bring a scandal upon our Religion. The Kings of
Israel were noted to be merciful Kings. And the Protestant Religion hath hitherto been noted to be a merciful, a peaceable Religion. —They are our Spiritual Brethren, our Christian Brethren; and though nature cannot, yet Grace should prevail with us, to return from following our Christian Brethren, those that profess the same Faith, and the same Protestant Religion with us.
King Charles
the Second, December 26, 1662. 'Tis evident
(said his Majesty) by the sad Experience of Twelve Years, there
[Page 57] is very little fruit of all those forcible Courses, that have been used.
Feb. 5. 1672.
The then Lord Chancellor in his Speech of his Majesty Charles the 2d. He loves not blood, nor rigorous severities; but where mild or gentle ways may be used by a wise Prince, he is certain to choose them,— And concludes that head thus; But His Majesty is not convinced that violent ways are the interest of Religion or the Church.
Bishop Gauden
of slight Healing, p. 46. While men of the same Polity are like Pikes in a Pond, or Fish in the Sea, or beasts of prey in a Wilderness, pursuing and devouring one another. While they have so little Equity, so no Piety or Charity to each other; but every party designs to subdue others, to set up it self, and to oppress the common liberty, and publick welfare, what peace in Church or State.
Item p. 25. When true Religion is either corrupted in its soundness of Doctrine, or overgrown by Superstition, broken by Faction, or persecuted by misguided Zeal,
&c.
Bishop Tailor
's Advice to his Clergy, p. 25. Use no violence to any man to bring him to your opinion, but by the word of your Ministery,
&c. — Constrain them to come in.
Rule 28. Stir up no violence against them, but leave them if they be incurable, to the wise and merciful disposition of the Law.
Idem, if a man cannot change his opinion when he list, nor ever doth heartily, but when he cannot do otherwise, (
i. e. through his own conviction) then to use force may make him an Hypocrite, but never a right believer.
Bishop Saunderson
ad Aulam Serm. 3.
Sect. 34. A sad thing it is, and very grievous it is to the Soul of every good man, when in the Church, which is the house of God, Christians that call themselves brethren, fall foul upon one another, not onely girding at, and clashing against, but biting and nipping, and devouring one another, as if they were bent to consume and to destroy one another.
Bishop Hackets
Serm. on Acts 15.39.
p. 38. I have cast my mite at this time into the Treasury, to remind them who are of the same lot before Christ with
Paul and
Barnabas, to stop contentions, and as they dread the sharp wrath of God to mitigate all sharpness.
Doctor Barrows
Treatise of the Popes Supremacy, p. 219: Men not to prescribe to others or not to Persecute for them. And
Ʋnity
[Page 58] of the Church annexed to it, p. 11. Who ever therefore doth highly offend against Charity, maligning or mischieving his brethren, doth thereby separate himself from Christs body, and cease to be a Christian, and cites St.
Augustine de Bapt. 3. 19. They that are enemies to brotherly Charity they are Pseudo-Christians, and Anti-Christ, they are separate from the Church of Christ.
Doctor Allestries
Sermons, p. 165. To destroy mens lives, or other temporal rights, on this account meerly because they are Apostates, Schismaticks, or otherwise reject the true Religion, or Christ himself, this is that which Christ reproves here, telling them that would do so,
you know not what manner of Spirit you are of. Item Serm. 9
p. 170. If mens false opinions make no parties, nor mischief in the State, we are not to make them Martyrs to their false opinions.
Causes of Decay of Piety, p. 184. They know little of Ancient, and less of modern times, that are not acquainted with the mutual persecutions, which almost all parties have alternately raised one against another among Christians; Confiscations and Banishments, Gibbets and Flames, Weapons, God knows, much too carnal for a spiritual Warfare; yet much more in use, then those St.
Paul recommends to
Timothy, Gentleness and Meek instructing of opposers, 2
Tim. 2.25,26.
Dr. Stewards
Sermons on 2
Kings 18.22.
p. 15. A case of Conscience deci
[...]ed by our Saviours own mouth in St.
Luke 9.
James and
John the two
sons of Thunder begins straightway to shew their temper. What! not receive Christ, nor the Christian Faith! Master, shall we command fire from heaven? Our Saviour replies, you
know not what manner of Spirit you are of, ye understand not at all what it is to be a Christian, I came not to destroy, to plant Religion in blood, no, I leave that to Turks and to Mahometans
p. 16. Its not lawful by blood to bring in Christian Faith: Its not lawful to plant a Church by such force, nor is it lawful thus to reform it.
Doctor Henry Mores
Mystery of Iniquity, p. 546. The person I plead exemption for from any harsh usage must be of a conversation blameless, of an unshaken beleif in all the essentials of Christian Religion, of impregnable Loyalty, &c. compliant with his Church to the utmost his Conscience will permit.
Item p. 543. That also is remarkable which
Bishop Jewel
in Defence of his Apol. Notes out of
Chrysostom in 19.
Hom. on
Matth. Nunquid ovis Lupum
[Page 59] per sequitur aliquando, non sed lupus ovem. Sic enim Cain
persecutus est Abel;
non Abel Cain.
Sic Ishmael
persecutus est Isaac,
sic Judaei
Christum, non Christus Judaeos:
Haeretici Christianos, non Christiani Haereticos. Ergo ex fructibus eorum cognoscetis eos. And smartly again in the same
Hom. Quem videris in sanguine persecutionis gaudentem, lupus est.
Bishop of Asaph's
Sermon on November 5
th. 1680.
p. 9. They give a strong presumption against themselves that they are not truly Christians.
Item p. 20. Neither our Religion, nor our Church is of a persecuting Spirit: I know not how it may be in particular persons, but I say again, it is not the genius of our Church; she hath no Doctrine that Teacheth Persecution. She hath not practiced it, as others when they were in the Authority. I thank God for it, and I hope she will alwayes continue in that temper.
Doctor Tillotsons
Sermon on Novemb. 5
th. 1678.
Before the House of Commons. Where he saith upon our Saviours words, ye know not what manner of Spirit ye are of; not that surely which my doctrine designs to mould and fashion you into, which is not a furious and persecuting and destructive Spirit, but mild and gentle and saving, tender of the lives and interests of men, even of those who are our greatest enemies.
p. 6, 7.
Item p. 30. True Christianity is not only the best, but best natured institution in the World, and so far as any Church is departed from good nature, and become cruel and barbarous, so far it is degenerated from Christianity.
Mr. Hales
of Erring Christians; Wherefore if a perfect pattern of dealing with erring Christians were to be sought, there were not any like this of ours; which as it takes not to it self the liberty of cruelty, so it leaves not any the liberty of destroying their own Souls.
Doctor Caves
Gospel Preached to the Romans, Serm. 4.
p. 89. 1680. Yea, such of late hath been the tenderness and indulgence of our Gratious King and our Bishops, that Mercy hath triumphed over Justice, and our Dissenters have had more favour shewed them then the Laws allow: yet too many of them are as querulous and discontented still, as ever, like froward humorous Children that cry, not because of whipping, but because they may not scratch their nurses, and have their foolish wills in every thing.
[Page 60]
Dr. Burnet
Bishop of Salisbury
in his Remarks on the Methods for Converting of Prot. p. 30. Cites
St. Augustine saying, Let them exercise cruelty upon you, who do not know with what difficulty truth is found out, and how hardly errours are avoided; and let them exercise cruelty upon you, who were never themselves deceived with any errour like that with which you
(i. e. the
Manichees) are now deceived.
Item, Exhortation to Peace and Ʋnity, p. 15, 16. Violence alienates those farther whom we ought to gain upon, and likewise increaseth their party by the compassions of all good natured people, who are thereby first inclined to pity them, then to love them, and so the sharpness of rigour instead of being a security often proves the ruine of those who depend on it.
Item, p. 29. I am sure, we ought to carry it so towards them (
i. e. the Papist) that it may appear we do not hate their persons, and do nothing against them, but as we are compelled to it for self-preservation, and even in the hardest things that a prudent care of our own quiet and safety may force us to all personal softness and gentleness towards them, is indispensably necessary to such as would shew themselves to be truly reformed Christians.
Dr. Hascard
on Eph. 4.32.
And be ye kind one to another, &c.
p. 24. 'Tis not the nature of God willingly to grieve the children of men, and shall we please our selves with severities? — And must our dealings and conversations in rigours, in extremities, with our fellow Christians, of the same stamp of nature and Religion with us, and so useful to us, be so far unlike to the methods of this mighty being?
True state of Primitive Church, p. 8. As for those who keep their erroneous opinions to themselves, and onely refuse to conform to the Churches established Doctrine or Discipline, pardon me if I say that really I cannot find any warrant, or so much as any hint from the Gospel to use any force to compel them; and from Reason sure there is no motive to use force, because (says he) as I shewed before, fear cannot make a man believe your doctrine, but only as an hypocrite professes what he believes not.
Serious and Compassionate Enquiry, &c. It becomes a Christian Magistrate who considers he governs Men and not Beasts, to afford means of Instruction and competent time for those instructions to take place: It hath always been found, that Force without Instruction hath been prevalent onely on the worst of men. —When
[Page 61] the Publick is secured, yet there is great scope for his Compassion; and consequently it is the Duty of a good Magistrate to drive, as the Cattel can go,
pag. 211, 212. Not to resort to such severities, as are abhorred by all
English-men, pag. 113.
Mr. Dodwel
's two Letters to Mr. Baxter,
pag. 216. You mean that all truly Pious and Conscientious persons ought to be treated with Candor and Respect before severe means be used, or that the use of severe means is utterly to be forborn, as far as may be, that is, as far as such forbearance may be reconcileable with the publick Interest, which is to be preferred before the private of any person whatsoever; I could for my part heartily wish it were so too.
Kidder
's Serm. 1
Pet. 3.11.
pag. 22. We Quarrel first, then we hate and when we are strong enough, we persecute each other.
Ʋnion of the Catholick Church, pag. 50. Men may make a noise with the
Odious Names of Persecutions, yet our Adversaries of both the Extreams have little reason to object that, of which they themselves stand so deeply chargeable, when in their power.
Principles and Practices of Moderation, &c. These persons (the Moderate Divines of the Church of
England) are desirous that Mercy and Indulgence should be shown towards those, whose Consciences will not permit them to comply with their Governours in some things disputable, judging it a piece too near of kin to that of the cruel
Procrustres, ever to endeavour to force others to be just of their pitch and size in Opinions, and to approve of their Sentiments.
Mr. Smythies
Spirit of Meekness, pag. 68. As the
Galathians were
overtaken in a fault, Galat. 6.1. So we must account them likewise who have dissented from us. Men that are guilty of Errours of practice, they are wilful, for they know they are wrong, and yet they are to be treated with a
Spirit of Meekness, that they may be made sensible of their wickedness, that they may be reclaimed without punishment by the Execution of Laws, if it may be effected; Much more then are others to be dealt tenderly with in their Errors of Judgment through weakness and inability of Mind, for which they are to be pitied.
Conformists Plea for the Nonconformists, Part 4.
pag. 28. Whether men shall forfeit their Goods and Liberties, for a Dissent in Religion, by any Gospel-Rule, or Rules of Christian Equity is a great Question, and the Negative past doubt as yet.
[Page 62]
Idem, Part 3.
pag. 5. The men speaking of Dissenters are given to pray, hear Sermons, sing Psalms, and other pious Exercises, and live, if not better, yet no worse than many that go to Church: People think and say surely, it is hard to drive honest Mens Cattle, seize their goods, break open houses, for doing well.
Argument for Toleration and Indulgence in Difference of Opinion, Printed 1681,
pag. 3. Instead of bearing and Indulging to compel a person to serve the Deity in a way against the light and apprehensions he hath, is the greatest Tyranny that can be; for it is to compel him to the doing of a thing, which on pain of Damnation he holds himself obliged not to do.
Item, pag. 5, 6. To be rigid and severe to others in matters of Opinion, is not to comport with the Golden Rule of all our Actions, prescribed by our Blessed Saviour, which is
to do as we would be done unto. Wouldst thou be compelled thy self to anothers opinion that dost compel others. —Arguments and Reasons (and not Capiasses and Imprisonments, Fire and Faggot) are proper means to effect it: Thus the Ancient Fathers in all their Apologies to the Heathen in defence of themselves and the Christian Religion ever pleaded.
Mr. Kettlewel
's Measure of Obedience, Edit. 3.
pag. 631. If we are rigorous and severe with our Brethren, God will be so with us also, and when he comes to judge us, we shall find as little allowance at his hands, as they have done at ours. For he shall have judgment from God without Mercy, who to men hath shewed no mercy: but if any man hath been merciful to his Brethren, God will be much more so to him. This will be the best Plea, that can be urged to obtain Mercy at Gods Hand,
Mat. 5.7.
Peaceable Sentiments about Confessions and Articles of Faith.
BIshop Davenant
's Letter to Duraeus: Unless the Forms of Publick Confessions be restrained to necessary and uncontroverted Doctrines, this mischief will ensue; that many Learned, Pious, and peaceable Pastors, will be excluded, and made unserviceable to the Churches where they live; that therefore it doth behove the Rulers of the Church, as being conscious of their own and of the infirmities of Mankind, to be cautious least while they do require a too rigid, and exact Confession, they seem to weaken that sweetly necessary Communion which should be among themselves.
King Charles
the Seconds Declaration from Breda: That none forfeit his Benefice that subscribes all the Articles of Religion, which only concern the Confession of the true Christian Faith, and the Doctrine of the Sacraments.
Historia quinque Articularis, Part 2.
chap. 8.
Cited by Dr. Puller
's Moder. pag. 127. The Articles of this Protestant Church in the Infancy thereof were drawn up in general Terms, foreseeing that Posterity would grow up to fill the same; meaning, that those Holy Men did prudently discover, that difference in Judgments would unavoidably happen in the Church, and were loth to unchurch any and drive them off from any Ecclesiastical Communion for petty differences, which made them Pen the Articles in comprehensive words to take in all who differing in Branches meet in the Root of the same Religion.
Out of a Letter of the Bishops of Rochester, Oxford,
and St. Davids,
to the Duke of Buckingham,
August 2. 1625.
Exemplified in Heylin
's History of Archbishop Laud,
pag. 131. The Church of
England when it was reformed from the Superstitious Opinions broached
[Page 64] and maintained by the Church of
Rome, refused their apparent and Dangerous Errors, and would not be too busie with every particular School point. The Cause why she held this Moderation was, because she could not be able to preserve any Unity amongst Christians, if men were forced to subscribe to curious particulars disputed in Schools. —Some of them [
Montagues Opinions] are such as are fit onely for Schools, and to be left at more Liberty for Learn'd Men to abound in their own Sence,
&c.
Bishop Tailor
's Ductor Dubitant, L. 3.
chap. 4.
R. 28.
Sect. 8. No particular Church ought with rigour to require subscription to Articles which are not evidently true and necessary to be professed, because in the Division of Hearts that is in the World, it is certain that some good men may dissent; and then either they shall be afflicted, or tempted to Hypocrisie, either of which if Ecclesiastical Laws be guilty, they are not for Edification, they are neither Just, nor Pious, and therefore oblige not—.
Doctor Stillingfleet
's Ʋnreasonableness of Separation, pag. 9. In the Preface. If any Temper can be found out, as to the manner of Subscription, that may give ease to the scruples of our brethren, and secure the peace of the Church; and this I suppose may be done by an absolute subscription to all those Articles which concern the Doctrine of the true Christian Faith, and the use of the Sacraments, [even so Bishop
Bramhall required of the Clergy in
Ireland] and a solemn Promise under their hands or Subscription of peaceable submission as to the rest, so as not to oppose or contradict them, either in Preaching, or Writing, upon the same penalty as if they had not subscribed to the 36.
I shall mention two or three of those Testimonies referred to in the Preface about Ordination. Dr. Chillingsworths
Religion of Protestants, &c. Epist. 1.
ch. 6.
Sect. 8. by way of Question; whether any one kind of the external Forms of Church Government (
i. e. by Bishops or Presbyters) be so necessary to the being of a Church, but that they may be divers in divers places, and that a good and peaceable Christian may and ought to submit himself to the Government of the place where he lives, whosoever he be. Which Question (we are told in
Iren. part. 2. ch. 8. p. 394.) according to the tenour of the rest to which it is joyned, must as to the former part be resolved in the Negative, [no one Form of Church Government so necessary but they may be divers in divers places;] and as to the latter in the Affirmative [
i. e. That a
[Page 65] peaceable Christian ought to submit himself to the Government which he lives under.]
Judge Hale's
discourse of Religion p. 11. That the Episcopal form of Government constituted in
England is a most excellent Form of Ecclesiastical Government, and exceeds all others may easily be evinced; and that it is the best adapted to the Civil Government in this Kingdom is visible to any intelligent person. And yet I do not think that the Essence of Christian Religion consists in this or any other particular Form of Government. —Though the wise and sober sort of Conformists know and profess this that a man may be a good and excellent Christian under this Episcopal or any other Form of Church Government,
&c.
Bishop Carletons
Consensus Eccles. Cathol. contra Trident, praelectionibus, c. 11.
de Ecclesia p. 289. cited out of
Conf. Plea for the Non-Corformist, part. 3.
p. 36. It is the custom of the Catholick Church,
ut, Episcopi legitime ordinent, sed si quis a Presbytero Ordinatus fuerit, ordinatio illa etiam vera est ex ejusdem Ecclesiae Catholicae judicio. Idem. p. 283. Ordination is not to be repeated, although it be disorderly and out of course, any more than Baptism in the Catholick Church.
But further even they who have the internal call, consisting of good Learning, Knowledge in the Scripture, and are of a good exemplary Conversation, and moved by the Spirit, are not to be reckoned as Laymen, but next to Presbyters or Ministers, according to the declared judgment of great and eminent Protestants, as
Conf. Plea for Non-Corformist, part. 3.
p. 37. Arch-Bishop
Abbot added this observation to the 9 Section of the 2d. ch.
de Circumcisione & Baptismo. Quaestiones sex discussae per Georgium
Abbatium. p. 109.
Martin Bucer saith in
Epist. ad Eph. c. 4. That some of the Laymen were admitted to read and interpret the Holy Scriptures, in the Primitive and purer Church; which they sometimes did perform in the presence of the Bishops; and nameth
Origen and others. And saith he if any man add what the truly learned
Hieron Zanchius speaks indefinitely, — When from the practice of the purer Church, they who were not in Holy Orders, did Preach the Gospel. We answer there is a difference to be made between the simple Layman, or the common sort to whom power is given in the Roman Church to Baptize, and them who are
instar Ministrorum Evangelii; and who not only excel the common sort of men, for
[Page 66] their Learning in holy things, but are (or were) called by the special, publick and common Decree of the Bishop and them set over the Congregation, publickly to interpret Scripture, And these, and not others the words of
Bucer do note or point at,
&c. Istos ego non audeo ad ordinariorum, et vulgarium Laicorum conditiones revocare cum ad Presbyteros tam prope accedant. I dare not bring down these to the condition of ordinary and vulgar Laymen, that come so near to Presbyters (or Ministers) saith the Learned Abbot of this sort. And whether
Tertullian speak of such as these, that were permitted to Baptize, I leave to the Judgment of the Learned.
Bishop Jewels
Serm. on 1
Cor. 4.1,2.
fol. 223. In these our days the Ministers of God, and Preachers of his Gospel are evil spoken of among all men; some say they are unlearned, they are Craftsmen. Some say they preach they cannot tell what. Let us examine and try their Doctrine with the touchstone of Gods Word, and then be you Judges, if you see that we teach you nothing but the mysteries of God; that we disclose to you the will of God, esteem us to be the Servants of God, the Ministers of Christ,
&c.
This is but a taste of what is referred to in
Iren. part. 2.
ch. 8. and in
Conf. Plea for Non-Conf. part. 3.
Hearty desires and Prayers for Love and Peace.
BIshop Davenant
's Letter to Duraeus. That which all pious persons are with fervent supplications to desire they ought as earnestly to endeavour after. Now who doth not dayly solicit God for the peaceable State of the Church, who doth not pray that all those things which vex, disturb or any way hinder the Edification of the Church, should be removed: this was the wish of the Royal Psalmist, and ought to be the desire of Princes, Doctors and all Christians; and surely what they sincerely should desire they should as sincerely endeavour after.
[Page 67]
Bishop Hall
's Works, pag. 426. Yea, let me beg peace as for Life, by your filial piety to the Church of God, by your love of Gods Truth, by the Graces of that one blessed Spirit, whereby we are all informed and quickned, by the precious Blood of the Son of God, shed for our Redemption be enclined to peace and Love, and though our brains be different let our hearts be one.
[...],
Ʋpon the Treaty at Uxbridge,
Ejac. 1. Oh thou that art the God of reason and of peace,
&c. Soften our hearts by the bloud of our Redeemer, and perswade us to accept of peace with thy self, and both procure and preserve peace among our selves as Men and Christians. Condemn us not to our passions. Clear up our understandings to see thy Truth, and encline all our hearts to hold the unity of the Spirit in the bond of peace. Give us that Charity which should be among our selves, and bestow upon us that peace which onely Christ our great peace-maker can merit.
Bishop Salisburies
Exhortation to Peace and Ʋnion, p. 34. Let us all resolve to spend some portion of our tlme, at least an hour every Week in earnest prayers to him for the peace of his
Jerusalem among us, and for continuing our Religion still with us. It is his cause and we ought chiefly to offer it up to him for his protection and defence; and if our sins do not defeat our prayers, we may hope that a considerable number of such Intercessions will procure great blessings to us; especially we having the assistance of those who have taken Sanctuary among us.
Mr. Pygots Abners
Plea for Accommodation, p. 15. Never leave wrestling with the God of peace, by uncessant and earnest prayers, till he be entreated for the land to settle peace amongst us, that the Lyon and the Lamb might lye down together.
Causes of decay of Christian Piety, p. 419. Oh that we might see our impertinent strifes superseded, and all moulded into the one Noble emulation, who shall fastest unravel his own mischief, and promote that peace he hath hitherto disturbed. This indeed were worthy to be the united design of all Learned men, and were it once so who knows how prosperous it might be,
Item p. 227. Who knows what a powerful exorcism the United Intercessions of the Christian World might have been, had we jointly deprecated our quarrels, God might have found a way to have composed them tho we could not.
Forms of Prayer upon the Fast Day 22
d. Dec. 1680. In the prayer for Union amongst our Selves;
Blessed Jesu, aur Saviour
[Page 68] and our Peace, — Look down in much Pity and Compassion upon this distressed Church and Nation, whose bleeding wounds occasioned by the lamentable divisions that are among us, cry aloud for thy speedy help and saving relief, stir up we beseech thee every Soul of us carefully (as becomes sincere Christians) to root out of our hearts all Pride and vain Glory, all wrath and bitterness, all unjust prejudice and causeless jealousie, all Hatred and Malice, and desire of Revenge, and whatsoever it is that may any way exasperate our minds, or hinder us from discerning the things that belong unto our peace.— That as there is but one body, and one Spirit, and one Hope of our Calling, one Lord, one Faith, &c. So we may henceforth be all of one heart, and of one Soul, closely united in one Holy bond of Truth and Peace, of Faith and Charity; and (so far as it is possible and an Ʋnion is attainable) with one mind and one mouth glorifie God.
Licensed according to Order.
FINIS.