WHosoever with an impartial eye, and a truly religious concern for the Honour of God, the Credit of the Gospel, and the Salvation of men, looks into the estate of Christendom; he will scarce find any greater cause of sorrowful Reflections than from the many Divisions, and Animosities, which have distracted, and separated its parts.

These have opened the mouths, and whet the tongues of profest enemies to reviling Invectives and profane Scoffs against our Blessed Lord himself, and his holy Religion, and stifled the first thoughts of admit­ting the most convincing Truths to a debate among Jews, Turks, or Pagans, and stopt their ears against the wisest Charms.

To no one cause can we more reasonably impute the small progress which Christianity hath made in the World for a thousand years past. The same con­tests have as pernicious influence at home upon the [Page 2] Faith or manners of those within the Pale of the Church.

Men are hereby too soon tempted into some degrees of Scepticism about very material Points of Christian Doctrine, in which they observe so many to differ among themselves. Others are the more easily sedu­ced to seek and make much of all Arguments, whereby to bafle or weaken the clearest evidences for their con­viction: and they seldom continue long in the same persuasion with those, with whom they will not main­tain the same Communion. Thus Schisms have general­ly ended in Heresies.

As mischievous are the effects of these Distractions upon the manners of Christians. There are many viti­ous, and disorderly passions; such as Anger, Wrath, Hatred, Revenge, Pride, Censoriousness, &c. which take Sanctuary therein, and under that shelter put in their claim for the height of Christian Graces, and the most holy zeal for God and his Cause. Every where they break, or loosen the Discipline of the Church, which should guard its children from doing amiss, or restore them after it, when the last and most capital punishment of being thrust out of its Communion is like to be little dreaded, where many voluntarily de­sert it with the highest pretences of better advantage elsewhere.

Now though this matter of fact, confirmed by wo­ful experience, be a subject too sad for a long medita­tion, or passionate enlargement, yet is it no more than what might have been foreseen, without a Spirit of Pro­phesie, to follow from the corrupt nature, and depraved estate of mankind not otherwise rectified. Wherefore we must suppose that our ever blessed Saviour, in the Foundations of his holy Institution, made all needful provision to prevent these fatal miscariages.

[Page 3] By the sufficient Revelation of all Fundamental Ar­ticles of Belief. By the as full Declaration of all the necessary precepts of good life. By inculcating fre­quently, and pressing most emphatically those com­mands concerning Love, Peace, Unity, Good Order, Humility, Meekness, Patience, &c. directly opposed to those contentions, in every Page of the New Testament: These it may suffice but to name.

It will soon be granted, after the best provision of Rules, and most convincing Arguments and Motives to strengthen them, that there will be need of some Government to encourage all in their performance, to restrain some from offering violence to them, and to pro­vide for many emergencies.

Our Blessed Lord and Master, therefore, for the bet­ter security of his Truth, and the safer conduct of those which adhere to it, establish'd a Society or Church in the World, which he purchased with the most inestimable price, dignified with the highest Privi­ledges, encouraged with the largest Promises, back'd with the most ample Authority, and will always defend with the strongest Guard, against all Power, or Policy on Earth or under the Earth; so that, as he hath told us, the Gates of Hell shall not prevail against it.

But now where this Church is to be found, and what are the measures of our Obligation to it, hath been a long and great debate, especially between us and the Romanists. In most of their late Controversial Books they have seemed ready to wave disputes about particular points, in hopes of greater advantage, which they promise themselves from this venerable name, and that bold, though most false and presumptuous claim which they lay to the thing it self, even exclusive to all others; which will appear from the true, but short and plain state of the case between us, the chief design of this attempt.

[Page 4] Now that we may not charge them, nor they us falsly or rashly;

• I. It may be convenient first, to lay down some Prin­ciples concerning this Church in which they and we seem mostly agreed, though all our Writers express not themselves alike clearly herein.
• II. To propound the chief Bands of Unity within this Church.
• III. To mark out the most obvious Defections from them by the Romanists.
• IV. To shew the Reformation in the Church of England proceeded, and was framed with all due regard to the preservation of them.
• V. To clear it of the most common Objections.
• VI. To consider the strong obligations from hence upon all sorts of Dissenters among us to embrace, and continue in its Communion.
• I. The former will soon be dispatcht, which I reduce to the following particulars.

1. That our Blessed Saviour always had, and always will have a Church in the World, in which his Do­ctrine hath been, and shall be so far profest, and his Sacraments so effectually administred, that they who rightly improve them may not want necessary supplies for their present spiritual life, or future hopes of Salva­tion: though the extent of the Church as to its boun­daries, and the perfection of it in degrees may be vast­ly different at one time, and in one place from ano­ther. This many Prophesies in the Old Testament, and Promises from our Saviour in the New give abun­dant ground for our Faith to rely upon, and the expe­rience of all Ages hitherto hath confirmed.

2. That this Chruch is a distinct Society within it self, furnished with sufficient Authority in some to Go­vern, and Obligation in others to be Subject, necessary to every Society; which the power of the Keys given [Page 5] by our Lord to receive in, or shut out, and the exercise of Discipline from Divine Precept, and Scripture Examples evince beyond all exception. But then this Ecclesiastical Power, in whomsoever placed, or strai­ned to what height soever, can never extend to vacate, or change the express Institutions of Christ, or take away our Obligation to his revealed Truth, and direct Commands. In case of any competition the Apostles de­fence may be ours, We must obey God rather than men. And St. Pauls profession, We can do nothing against the Truth, but for the Truth. And again. If we or an Angel from Heaven preach any other Gospel, &c. let him be ac­cursed, Gal. 1. 8,

3. This Church must be visible, as every Society is more or less, whose parts are so, and whose Profession must be so. Our entrance into it is in a visible manner by Baptismal Initiation. Our obliged Com­munion with it is in diverse outward sensible Acts, which the representation of it by a Body or Building might prove. More clearly it is likened to a City on a Hill, which cannot be hid, Mat. 5. 14. Set up as the Light of the world, an Ensign to the Gentiles, which all Nations should flee unto, or else it would witness against them; wherein its Followers should take San­ctuary, and find a Refuge.

4. Within these Boundaries we have the only hopes of safety here and happiness hereafter. What God may do by his supereminent unaccountable power in an ex­traordinary case is presumption for us but to inquire into. Out of this Ark there is no prospect given to us of any escape from the Universal Deluge.S. Cyprian Ep. 60. p. 143. Ed. Ox. Si aliquis ex talibus fuerit apprehensus, non est quod sibi quasi in confessione No­minis blandiatur, cùm constet si occisi ejus­modi extra Ecclesiam fuerint, Fidei coro­nam non esse, sed poenam potiùs esse perfidia. Nec in Domo Dei inter unanimes habitatu­ros esse, quos videmus de pacifieâ & Di­vinâ Domo furore discordiae recessisse. S. August. & Caeteri in Conc. Cirtinst adv. Donatistas. Ep. 152. T. 2. p. 696. Edit. Frob. 556. Quisquis ergo ab hâc Ecclesiâ Catholicâ fuerit separatus, quantumlibet laudabillter se vivere existimet, hoc solo scelere quod à Christi unitate disjunctus est, non habebit vitam. Sed ira Dei ma­met super eum. Quisquis autem in hâc Ecclesiâ bene vixerit, nihil ei praejudicant aliena peccata. Idem Ep. 204. ad Donatum Pres­byterum Donatist. T. 2. p. 834. Foris autem ab Ecclesiâ constitutus, & separatus à compage unitatis, & vinculo Charitatis, aeterno supplicio punireris, etiamsi pro Christi nomine vivus incen­dereris. All the spiritual Pro­mises concerning this life or a bet­ter are made to this Church, the Members of his Body who is the [Page 6] Head. Therefore the Apostles preach to Jews and Gentiles the necessity of receiving this Chara­cter. Seeing there is no other name under Heaven given among men, whereby we must be saved, as St. Peter attests, Acts 4. 12.

5. This Church is but one. It is an Article of our Faith, exprest in our Creed to believe it so. For there be many members, yet but one body. One Spirit quick­ning all; One Lord, and Head over all; One God and Father of all; one Faith; one Baptism; one Hope of our Calling in all, as the Apostle argues, Eph. 4. 4, 5, 6, 7, &c.

II. Now we are to enquire what are the chief Bands of Unity in the Church which make, keep, and evi­dence it to be one; How we may secure our selves within this Garden enclosed, this Spring shut up, this Fountain sealed, as the Ancients usually apply that Cant. 4. 12, to this one Enclosure of the Church.

1. This appears in the Ʋnity of Belief, not only in­wardly, but in the outward profession of the same Faith which was once delivered to the Saints, and hath been generally preserved, and continued down throughout all Ages of the Church. In testimony whereof the most eminent Bishops upon their first Consecration sent to their Brethren Confessions of their Faith.

[Page 7] 2. In the Ʋnity of Tertullan de praescript. Haeret. c. 20. p. 209. Sic omnes primae, & Apostolicae dum unà omnes pro­bant unitatem. Dum est commu­nicatio Pacis, & appellatio Fraternitatis, contesseratio Hospitalitatis, quae jura non alia ratio re­git, quàm ejus­dem Sacra­menti una tra­ditio. S. August. adv. liter as Petiliani, T. 7. p. 132. Charitas Christiana nisi in unitate Ecclesiae non potest custodiri, & Ibid. p. 473. de bapt. adv. Donatist. l. 6. Etiamsi Christi Baptismum usque ad Sacramenti celebrationem perceperunt, tamen vitam aeternam nisi per Charitatis unitatem non consequuntur. Et Ibid. de unltate Ecclesiae, c. 2. p. 510. Ecclesia Corpus Christi est, unde utique manifestum est eum, qui non est in membris Christi, Christianam salutem habere non posse, membra autem Christi per Unitatis Charitatem sibi copulantur, & per eandem Capiti suo cohaerent, quod est Christus. Charity, and Affection as Fel­low members one of another as well as of the same Head; that if one suffer, all the rest suffer with it, and if one rejoyce. all rejoyce with it. Having an intimate Fel­low-feeling of all the Good, or Evil, which befals any joyn'd in so near a Relation, beyond the compassion of ordinary Humanity; whereby we are bound not only to pray for, but by all offices of kindness, and most in­timate Affection especially to assist, and relieve each other in the same Houshold of Faith. So that by our Personal Consecration all our Labours, and Estates are in some measure devoted to the Honour of God, the Service of his Church, and the Necessities of any of its Members.

3. In the Ʋnity of Worship, whereby we are obliged not only to offer up the same Worship for substance, but also in the outward Act to joyn, and communicate with each other therein, to present the same Prayers, and Praises, to celebrate together the same Sacraments, to hear the same Instructions, to frequent the same Religious Assemblies, as much as possible; that we may with one mind, and with one mouth glorifie God even the Father of our Lord Jesus Christ, Rom. 15. 6. For as the Command of God, the Honour of his Religion, the Edification of his Church, the Propagation of his Truth, and the peculiar Promise of his Presence, and Blessing require a solemn publick exercise of all Religi­ous Worship in united Congregations; so hereby we [Page 8] most sensibly prove, and secure our unity therein S. Austin. adv. literas Petiliani. T. 7. p. 124. Huic Ecclesiae, quae per totam terram diffunditur, quisquis non communicat, vi­des cui non com­municat. Idem Ep. 52. ad Bonifacium. T. 2. p. 230. Ecclesia Catholica sola est Corpus Christi, cujus ille caput est Salvator Corporis sui. Extra hoc Corpus neminem vivificat Spiritue Sanctus, quia sicut ipse dicit Apostolus Charitas Dei diffusa est in Cordibus nostris per Spiritum Sanctum qui datus est nobis, non est autem particeps Divinae Charitatis qui hostis est Unitatis. Et de Bapt. adv. Do­natist. l. 3. c. 16. T. 7. p. 409. Ipsa esi enim Charitas quam non habent, qui ab Ecclesiae Catholicae Communione praecisi sunt, &c. Non habet Dei Charit tem, qui non diligit Ecclesiae Unitatem. S. Cyprian. de Unirate Ecclesiae, p. 113. Inexpiabllis, & gravis culpa discordiae nec passione pargatur. Esse Martyr non potest qui in Ecclesia non est: ad regnum pervenire non potest, qui tam que regnatura est, derelinquit. Whoever then needlesly separates himself from this Church, or refuses to joyn in Communion with its Members, so far as it is in his power, where he may, without violence to any Doctrine or Precept of Christ, such a one divides himself from his Body, and so from all the Promises that we know of the Sacred and com­fortable Influences of that one Head and one Spirit.

4. In the Ʋnity of Discipline, Tertullian. Apolog. c. 39. Corpus su­mus de conscientiâ religionis & disciplinae unitate & spei foedere. Clerus ad D. Cy­prian. Ep. 30. Ox. Ed p. 56. Idem enim omnes credimur operati, in quo deprehen­dimur eâdem omnes censurae, & disciplinae consensiare sociati. It à etiam argumentatur idem Clerus Rom. adv. Marcionem excommunicatum à Patre suo, & ab iis non receptum, in S. Epi­phanio, Haer. 42. l 1. T 2. p. 303. Par. Edit. [...], &c. Synesius Epist. 50. p. 203. de cersurâ in Andronicum, I hoantem & eorum consortes, [...]. whereby every Act of any par­ticular Church conformable to the Institutions of our Saviour, and the universally received practice of his Church stands confirmed as an Act of the whole Church. Parti­cularly whoever is admitted into it accordingly by Baptism in one place is to be accounted a member of the Church Catholick, and re­ceived into its Communion where­ever he comes, it no evidence ap­pear of his exclusion by any after regular Censure. Likewise into whatever Office, or Ministration any are orderly ad­mitted in one part thereof, in the same are they to be acknowledged in all others, though without that par­ticular Jurisdiction which they had in their own. But [Page 9] whosoever lies under any Censure in one Church, he is to be supposed under the same in all others, and not to be received into Communion till the Sentence be reversed by the same Power, or a still higher, and grea­ter Authority; according to the Fifth Canon of the Council of Nice, and the design of their form'd, and com­municatory Letters, without which none were to pass from one Church to another. Thus every Church is accountable to its Neighbour Churches, and so to the whole Church for its Actions, that one may not do, what the other undoes, without any regard to this Uni­ty, which would lead to the confusion and distraction of all. Wherefore to put an end to such differences when risen, or obviate any growing mischief thereby, and to receive Appeals from persons who think them­selves aggrieved, or injured by their own Bishop or Church, a Council of all Bishops in each Province is appointed twice in the year by the same Canon, and in many others. But there was no mention then of any farther, or higher Appeal.S. Cy­prian. ad Anto­nianum, p. 112. Ox. Ed. Cum sit à Christo una Ecclesia per to­tum mundum in multa membra divisa, item Episcopatus unus Episcoporum multorum concordi numerositate diffusus. Et Ep. 3 [...]. p. 71. Omnes enim nos decet pro Corpore totius Ecclesiae, cujus per varias quasque provincias membra di­gella sunt excubare. S. August. de unitate Ecclesiae, c. 12. T. 7. p. 534. Neque enim quia & in orbe terrarum plerumque Regne dividuntur, ideo Christiana unitas dividitur, cùm in utrâque parte Catholica inveniatur Ecclesia. Thus an amicable cor­respondence, and intimate communication was main­tained between the Neighbour Churches, and their Governours, and by them with others removed at a greater distance throughout the world.

These need no long proof, but may be taken as ge­nerally granted; the main dispute will lie in the particu­lar application of the two last.

[Page 10] Now to prevent as much as may be all difficulties about them, it may be added to the third of Ʋnity of Worship, that it will be very convenient, if not abso­lutely necessary in any setled established Church, that there be some set Forms of publick Ministrations, with­out which it is hard for any to know before hand what they joyn with, especially for strangers.

But then these Forms should be as plain, and simple as possible, with as little pretence as can be of any dan­ger to the known Will, and Word of God. For no Obligation whatsoever can tie me to communicate with another in that which he forbids; and it will be a great temptation to more than suspect this danger, when mens private opinions, or fanciful transports are mingled with them, which have little shew of Scri­pture, or the general practice of the Church in all Ages to justifie them.

The readiest way I know of to prevent that hazard, after all other care about the matters contained, is to endeavour that these Offices be as near alike in all places as can well be, yet every difference in Judgment, when no violence is offered to the Foundation of Ca­tholick Faith and Unity, must not break this Commu­nion, according to that profession of St. Cyprian P. 229. Ox Ed. in Concil. Carthaginensi at baptizandis Haereticis. Nemi­nem judicantes aut à jure com­munionis, si di­versum senserit amoventes. Judg­ing no man, nor excluding him from the right of Com­munion if he think otherwise; where the dispute was thought of no mean concern, especially in this cause. WhichDe Bapt. adv. Donat. l. 2. T. 7. p. 391. & sape ibid. St. Augustin oft alledges against the Dona­tists, that boasted so much of St. Cyprians judgment against his declared practice. To the same purpose may be applied the treatment ofEuseb. Eccles. Hist. l. 5. c. 26. St. Polycarp in Rome by Anicetus the Bishop, though they differed about the time of the celebration of Easter, and in other points, which could not be agreed between them; yet this last not only invited the former to Communion with him, [Page 11] but also-to celebrate the sacred Eucharist in this Church, as the words are generally interpreted; which St. Ire­naeus not long after urges strongly against Victor, who was hastening to excommunicate the Asian Churches for the same difference, contrary to his Predecessors practice.

As to the Fourth of Ʋnity of Discipline, if Unity of Government in all parts be not indispensably necessary to it, yet it will be so far, as not to abrogate, or invade the positive Institutions of our Saviour himself herein, and be more than convenient, that it be as conformable, as it is in our power to make it in one place, to what it is in another. It seems horribly presumptuous, vio­lently to thrust out of the Church that Government under the influence of which Christianity hath been conveyed, and preserved from the Age of the Apostles in the most distant places, upon pretence of erecting a new better Scheme or model of our own, or because of the intricate use of one or two terms in Scripture, when the Church was in its first formation, though against the plain current of it in other places, and the uninterrupted tradition of the whole Church. A Church indeed must be more or less perfect according to its Government, for suitable will be the Exercise and Authority of its Discipline. What allowance may be made for those, who desire to come as near as they can to the Primitive Pattern, though it be not in their power to reach it in many considerable points, I am not now to dispute. But most inexcusable, and highly obnoxious are they, that by extreme violence, and usur­pation endeavour to destroy what they found regular­ly established to their hands.

III. But we are here most concerned with the bold claims of the Romanists amidst their most obvious De­fections, who have made it the principal Band of Unity [Page 12] in the Catholick Church to be subject to the See of Rome, and the pretended Vicar of Christ therein, as the Universal Head, and Monarch of the Church: this they have determined as de fide, and put into their very Creed, and excluded all that do not expresly own it.

But against this as a great breach of Christian Unity we have many just exceptions, and been always ready to prove them soBishop Carle­ton of three­fold jurisdi­ction.

1.Dr. Barrow's Treatise of the Popes Supre­macy. In that no evidence from Scripture appears of any such Authority conferred upon him, or them: But many strong intimations of the contrary. The places usually alledged to make good their Claim are so far fetcht, and so little to their purpose, that they contain alone a strong presumption against them, and their own Authors sometimes speak of them with great distrust. Here if any where sure we may safely argue without daring to prescribe Rules to the most High, that in a matter of so great moment, had it been designed, it would have been most explicitly delivered, and solemn­ly inculcated.

2. But that it was not, we have farther evidence from the silence of the most Ancient, and best Fathers of the Church herein, when they have occasion to ex­plain the places insisted on:S. Cyprian. de [...]unitate Ecclesiae post Ioca communitèr allegata. p. 107. quamvis Apostolis omnibus parem potestatem tribu­at, &c. paulo post. Hoc erant utique caeteri Apostoli, quod fuit Petrus pari consortio praediti honoris & potestatis. Idem & alii in Concil. Car [...]haginensi. p. 229. Neque enim quisquam nostrum Epis­copum si Episcoporum constituit, aut Tyran­nico terrore ad obsequendi necessitatem col­legas suos adigit. S. Hieron. in Epist. ad Euagrium T 2. p. 329. Si authoritas quaeritur, orbis major est urbe Uhicunque fuerit Episcopus sive Romae, sive Eugubii, sive Constantinopoli, sive Rhegii, sive Alexandriae, sive Tanis, ejusdem meriti, ejusdem est & Sacerdotii. Potentia divitiarum, & paupertatis hu­militas vel sublimiorem, vel inferiorem Episcopum non facit. Caeterum omnes Apo­stolorum successores sunt. nay expresly expounding them to a quite different Sense, and disown­ing any such Authority of one Church, or Bishop over others. And when the Roman Bishop began any thing tending towards this, and grounded his claim upon a falsly alledged Canon of the Council of Nice, not on any Divine Charter, after examination, and proof of [Page 13] the Forgery, other Bishops wholly disclaim it, and declare against it, it, and warn him for the future not to disturb their Regular proceedings by such unwarrantable practices. Vide Epist. Concilii Africani ad Boni­facium, T. 2. p. 1670. 1674. Concil­ult. Ed. As the African Bishops, and the great St. Austin among them in the case of Appeals. It will be hard for them to find any thing like an Argument, or Example of it within the first five Ceturies, at least which was not disowned, and condemned by the rest of the Church, unless from such forged Writings, which they themselves will scarce now defend.

3. In the following Ages we have as good Testimo­ny from History as almost in any other matter of fact, by what steps, and in what manner this still growing power of the Church and Bishop of Rome advanc'd it self to the height which it now claims.See D. Caves dissertation of ancient Church Go­vernment, and Dr. Parker of the Govern­ment of the Church for the first 600 years.

1. By Usurpation upon the Rights of other Churches, every degree of exaltation gained being the depression and diminution of them, till all power was in a manner swallowed up by the Papal ambition, and none left to any other, which was not dependant hereupon in its original, and altogether precarious in its administrati­on. So that here alone it must be immediately derived from Christ, but to all others by Commission from him. Thus in the choice of the chief Governours of the Church all must await his consent, and confirmation, where he does not alone forcibly obtrude them, and must pay for it a round sum for an acknowledgment at their entrance, and an after tributary Pension out of their income, and take a formal Oath of subjection at their admittance, and own their own Authority from his delegation, and be liable to have their Sentences reversed at his pleasure, and flee as far as his Judicatory [Page 14] and stand to the trial of it, when he is pleased to call any cause to himself. Nay, if a Controversie arise be­tween him and any Prince, or State, the whole King­dom or Nation shalllie at once under his Interdict, the Clergy be with-held from the exercise of their Functi­on, and the People from the benefit of Publick Divine Worship and Sacraments. Of these and such like effects of the plenitude of Apostolick Power so much talkt of lately, they would do well to shew us any thing like a Plea from Scripture or Antiquity within the bounds forementioned, or for some Ages after in the greater part: certainly so great a change could not be effected without some notice and complaints, struglings and contentions, of which Church History is full.

Their early Faith spoken of throughout the world in St. Pauls time. The eminent Zeal of the first Bishops of that Church, most of whom, if we may credit the account generally received of them, sealed to the former with their bloud. Their continued constancy in the Orthodox Profession thereof amidst the corruptions or defections of so many others, particularly in the time of the Arrian Persecution. The concurrent opinion of the Foundation of their Church being laid by the two chief Apostles St. Peter and St. Paul; and the ho­nour of the Imperial Seat wherein they were pla­ced, &c. gave them great repute, and advantagious recommendation in those first Ages. None will much contend with them about priority of Order or Prece­dence. But when the preheminence of the first Bishop came to be improved into a Patriarchate, and that swelled into the Title of the Universal Bishop, whichS. Greg. lib. 4, Regist. Ep. 32. Absit à cordi­bus Christianorum nomen istud blasphe [...]e in quod omnium Sacerdotum honor adimitur, dum ab uno sibi dementèr arrogatur, &c. Et alibi in Epist. passim. St. Gregory so severely condemned in the [Page 15] Bishop of Constantinople, and that at last grew into the stile of the sole Vicar of Christ, and Soveraign Monarch of the whole Church: when the interposition of a Friend­ly, and Brotherly Arbitration, which all persons in di­stress, or under the apprehensions of injury are apt to flee unto, and amplifie, made way by degrees for the challenge of an ordinary Jurisdiction, and that at first from the pretence of Canonical priviledge to that Divine Right and Sanction, and then to prevent all scruple about its determinations these must be back'd with the vindication of an infallible conduct: When instead of that charitable support they at first readily bestow­ed on other Churches in their distress, they now made use of this power to rob them of what was left, taking the advantage of the poverty, and oppression of some under the Common Enemy, or the confusion of others through Domestick distractions, to raise themselves out of their spoils; then no wonder if other Churches complain, and struggle under that yoke, which they could not presently, or easily throw off.

Indeed, had not this claim of the Church and Bi­shop of Rome risen to such an extravagant height in the arrogance of its pretended Title, and been streined to that excess in the exercise of its assumed Authority; so as not to leave it in the power of other Churches to take all due and necessary care of their own members, or provide for them all needful supplies, these might more easily have born their usurpation of more power than ever they could prove belonged to them. They that have learnt the Humility of Christs School, and who are more concern'd to perform their Duty than vindicate their Privilege, and know how much safer it is to obey than command, and easier to be Governed than to Govern, will not be much moved at what others fondly assume, knowing still that the more [Page 16] difficult account awaits them. But then this Power became most intolerable when it was made use of to purposes so much worse than it self, which were beside the former;

2. The weakning of the power of Temporal Princes, and disturbing the Civil Rights of men.Cracanthorp's defence of Constantine, and against the Popès temporal Mo­narchy. Although our blessed Saviour assured Pilate his Kingdom was not of this world, yet his pretended Vicar here on earth can hardly say so: for beside the Temporal Dominions unto which he hath entitled himself a Sovereign Prince, there are few other Kingdoms, or States on this side of the world in which he hath not, or had not almost as great a share of the Government, as their immediate Princes; at least so far as to prescribe bounds to their Administrations, and subject in great measure all Laws, and persons to his Foreign Courts, Jurisdiction, and Decrees, yea, their Purses to his Ex­actions; and upon the least dispute hath withdrawn so great a number of his immediate dependants, who scarce own any other Governours, and raised so many disturbances, that great Princes and States have been forced at last to yield. Not to mention the Arrogance it at length grew up unto in dethroning Princes, giving their Kingdoms to others, authorizing their Subjects to rebel against them, or all ways to oppose them, and what oft follows, if not expressed, to murder them: as in their late Sentence against some of our Neigh­bour Princes.

But before, much of this may be seen in the long con­tentions between some of the Western Emperours, particularly Henry the Third, and Fourth, and the Popes, as we have them described in their own Au­thors Sigonius de regno Italiae, and all other Historians of that time. Also to go no father, their various Con­tests with several of our Kings, especially Henry the Second and the almost continual complaints in all our [Page 17] Parliaments before the Reformation of the encroach­ments made by them upon the Civil Rights of Prince and Subject by vexatious and chargeable Suits and Appeals as far as Rome; by Insolencies and divers Ra­pines committed under the shelter of their protection, and defended from due punishment, and by their ex­travagant Extortions, &c. abundantly prove.

Now though these Usurpations grew by degrees, and were practised in a different manner according to the condition of those they had to do with, or the tem­per of him that managed them; yet they must needs seem more or less grievous to all, when power suffi­cient was not left to the greatest Monarchs to defend themselves, or protect their Subjects, preserve the peace, or promote the welfare, and provide for the security of their own Countries. Then no marvel if some of them grow weary of so insupportable op­pressions, and at last take courage to grapple with, and extricate themselves from such manifest encroachments upon their own, and the Peoples Civil Rights, as well as the Ecclesiastical of the Church in their Dominions, and be forced to some harsh and almost violent me­thods, when the more gentle and benign could prevail nothing.

3. But beside these more publick Invasions upon Church and State, that which made the Usurpation more odious and insufferable was the farther abuse of the same extravagant power to bring in strange and dangerous Doctrines, corrupt, and unlawful practices into the Church, and impose them upon all in their Communion, exactly fitted to feed their Ambition, en­rich their Coffers, secure their Authority, and promote their ease and Luxury. Such of the first sort are their Doctrine of Transubstantiation, and Purgatory, of Merit, and Supererogation, the multiplicity of Vows, [Page 18] and delusions in the Principles of Repentance, and ministration of Penance. Of the latter sort are the Invocation of Saints and Angels, Adoration of Re­liques and Images, their half Communion, the Scri­pture lockt up, and Divine Service performed in an un­known tongue, &c.

These and divers like them have proved great Scan­dals abroad, and stumbling blocks at home, and what­ever varnish they may put upon them by the fairest pretences, or however they may cast a mist before the eyes of their Disciples by nice distinctions, yet they have so disfigured the face of Christianity, that he who compares the late appearances of it in the world with the model of it laid down in Scripture, or the Records of the Primitive Church, can hardly believe it the same thing.

But the particulars are not here to be disputed, they have sufficiently been confuted. and exposed by Prote­stant Writers, and were by several before excepted against, and disclaimed, though some suffered severely for so doing, and many more we may suppose waited an opportunity to free themselves from their pressure. That which I am now most to insist upon is this, that if the charge we draw up against these of falshood in judgment, gross Superstition or Idolatry in Worship, and immorality in manners, be true and impartial, as we have been ever ready to make good, and shall do against all the Artifices of the Defendants; Then no Authority whatever, however regularly founded, or unexceptionably conveyed, can oblige us to these, against the revealed Will, or Word of God, the Dictates of our Consciences, as we hope carefully, and rightly in­formed; the sense and reason of mankind, and the Be­lief and practice of the Church in the first and purest Ages.

[Page 19] Greater cause was there to endeavour by all lawful means to throw off such an usurped Power, that made so ill use of what it had unjustly gotten, and to restore Religion to its primitive beauty in Doctrine, Worship, and Precepts of Life.

But alas many difficulties lay in the way of its ac­complishment, and all possible struglings, and contenti­ons by force and policy were used by the adverse Party to prevent its beginning, or obstruct it Progress. Great was their Interest in overy place; Strong was the influ­ence they had upon persons in Authority; Numerous were their Assistants and Dependants at home and abroad; Weighty was their concern which lay at stake, and many were the advantages which they had of any that opposed them: So that no wonder if a Reforma­tion so long wisht for, and much wanted were so slow­ly effected. It is rather more strange that in so many places it did master these and such like encumbrances, and in so short a time made so considerable a progress. If in some places it proceeded with less Order, Uni­formity, and Calmness than could have been wisht for in a Religious Reformation, Necessity in part, with many perplexed difficulties and encumbrances, may in some measure excuse what no Law before-hand fully warrants.

IV. But leaving others to answer for themselves, in my next particular I am to consider how regularly, and sedately it proceeded in the Church of Engiand within the bounds of Catholick Unity.

1. With the concurrence, and encouragement all along of the Supreme Power to free it from any but suspicion of Rebellion. So it began at first with the breaking of the Papal yoke of Supremacy, the Transla­tion of the Bible, and some like preparatives to Re­formation under Henry the Eighth, and the united [Page 20] Suffrages of his Parliaments, and the Bishops them­selves therein. It proceeded suitably to a further em­provement in most particulars under his Son Edward the Sixth. And at last it came to its full settlement and establishment under Queen Elizabeth. The beginning and carrying on of the Reformation here was by such loyalty of Principles, and Practices that we challenge any Church in the World to a Comparison therein. Indeed this was so notorious, that her Roman Adver­saries have turned her Glory into a Reproach by up­braiding her, though most invidiously, with the name of a Parliamentary Religion; because it received all along so much countenance and assistance from those great Assemblies of all the three Estates of the Kingdom un­der their Head and Sovereign.

2. But farther to clear her of all just imputation from hence, it must be added that the whole work was car­ried on with the advice, and mature deliberation of the Clergy assembled in Convocation, representing the intire body of them, and therein a National Coun­cil. That they from their Education, and presumed Knowledge, as well as from their Office, and Ecclesi­astical Anthority are ordinarily fittest to judge, debate, and determine of Religious matters, will be soon granted: But that the Civil Power may, and ought sometimes to remind them of their Duty, and restrain them from gross Defections from it, may be proved by several Scripture Examples in the Old Testament, and the Supereminence of their place. But happy is that Order and Unity in which both Powers are joyned to­gether for the service of God, the security of his Church, and promotion of his true Religion, as it was here: though it could not be expected but the first attempts would meet with several difficulties, fierce Debates, and Controversies, yet still the entire esta­blishment [Page 21] was ratified by the regular determination of the Clergy so assembled as before, as well as was after confirmed by the Royal Assent.

3. Yet farther to justifie themselves from any affected innovation in such a change, all was done with the greatest Reverence, Respect, and Deference to the Ancient Church to clear their continued Unity there­with.

1. In Doctrine. The ancient Creeds were taken for the foundation of its Confession, the four first General Councils are received with great Veneration, and a particularIn libro Canonum in Synodo Londi­nensi, an. 1571. titulo de Concionatoribus. Imprimis videbunt ne quid unquam do­ceant pro conciont, quod à populo reli­giosè teneri, & credi velint, nisi quod consentaneum sit doctrinae Veteris & No­vi testamenti, quodque ex illa ipsa doctri­na Catholici Patres, & veteres Episcopi collegerint. In­junction was laid upon its Ministers to press upon none the necessary belief of any Doctrine, but what may be proved from Scripture, and the general current of the Exposi­tions of the Fathers thereupon. So careful it hath been in all points to keep within the bounds of Catholick Principles, in those first instilled into its young Disciples in the Catechism, and in those delivered in its Articles to be subscribed by such to whom it entrusts any Office, that the positive part of them will hardly be disowned by our very Ad­versaries, and can scarce appear otherwise to any, than the common Faith of all Christians of Orthodox repute in all Ages. And for other determinations in the Ne­gative she only declares thereby how little concerned she is to receive or own the false or corrupt additions to the first unalterable Rule. No Church hath pro­fessed and evidenced a more awful and tender regard to Antiquity next to the express Word of God. Both which she oft appeals to, desires to be ruled by; and where their footsteps are not sufficiently clear, chooses not to impose upon her own Children, nor censure her [Page 22] Neighbours; keeps within the most safe, and modest boundaries; is not forward in determining nice and intricate disputes, which have perplexed and confound­ed many in their hasty and bold Positions, particularly about the Divine Decrees, and such like sublime Points, In which few understand where the main stress of the Controversie lies; It may be non can comprehend the depth of the matters upon which the Decision ought to be grounded. But alas how many have been forward to lay down, and fiercely contend for, on each side, their private opinions herein as the first Rudiments of Theology, to be placed in their very Creeds or Ca­techisms, and so a foundation must be laid for endless Contests and Divisions? But most cautious hath our Church been in not laying such occasions to fall in the way of any: So that both sorts of Adversaries have made their complaints against her for not be­ing more positive, and particularly in such Declara­tions, though none can charge her justly with defect in any point of Faith so own'd in the best Ages of the Church.

2. As clear, and unexceptionable hath been her pro­ceeding in Church Government, preserving that form, which from all Testimonies of Antiquity hath continu­ed in the Church from the very Apostles, under the conduct, and happy Influence of which Christianity hath been propagated, and continued throughout the world, whatever different measures some other Re­formed Churches have taken, whether forced by ne­cessity, or swayed by particular inclination, or pre­judice. The Church of England kept up the univer­sally received distinct prime Orders of Bishops, Priests, and Deacons: not desiring to censure others, who can best answer for themselves, but endeavouring to con­fine her self to what was most Canonical, and Regular, [Page 23] and to shew how little affected she was to alteration from any establishment, except in notorious corrupti­ons and abuses: And how necessary she thought due Order and Subordination in the Church to prevent Schisms and Heresies, and to give the greater Autho­rity and advantage to her Ministrations; and finally to free her self from all suspicion of irregularity in her Succession, derived down from Christ and his Apostles, which she, as much as any Church in the World, may pretend unto. And though some intermediate Ages have been blemished with much degeneracy, yet she was concerned only to separate this, but retain, and convey down to others whatsoever good and wholsom provision she received from those before.

Farther, to evince this, particular care was taken by express Law (a) to confirm the Rules of Government,* See the Sta­tute 25 of Hen­ry the Eighth, cap. 19. Sect. 7. expresly revi­ved 1 Eliz, c. 1. sect. 6. or Canon Law before received in the Church till some better provision could be made so far as it contradicts not the Law of the Land, or the Word of God; making as few changes in the outward face of the Church as was possible, and sensibly proving it her design properly not to destroy, but build, nor yet therein to erect a new, but reform an old Church.

3. Alike Canonical, and orderly hath been her Constitution in matters of Worship. Her Forms of Prayer and Praise with the whole order of her Liturgy are composed with the greatest temper, and expressed in the most plain and comprehensive terms to help for­ward uniform Devotion, pious Affection, the most Orthodox Profession, and Catholick Communion. So that I think it may be universally affirmed, that there is not any thing required in her publick Service necessary to those who communicate with her, which any that own the name of Christians, or are own'd for such by the general body of them, can almost scruple: unless [Page 24] because it is a Form, by one sort, and because it is ours by another sort. But how unreasonable herein are both? So careful she hath been to lay the ground of most Catholick Unity, and to remove whatever might obstruct it.

This our Adversaries the Romanists confirmed by their own practice, when for several years, as we have been toldCamdeni Eliz. an. 1570. in the beginning of Queen Elizabeths Reign, they frequented our Churches, joyn'd in our Prayers and Praises, attended on our Sermons and other Instructions, and received (as some add) our Sacraments, according to the order for substance the same as now, and had it is like done so still, having nothing to object against them but from the after-pro­hibition of the Pope, who had reason to fear they who were so well provided of all needful, supply, and de­fence at home might thus by degrees be withdrawn from subjection to his Authority abroad; that darling point never to be dispensed, or parted with, whatever else might have been yieldedCamdeni Eliz. an. 1560.

Our Reformers who composed our Liturgy carefully collected the remainders of true Primitive Devotion then in use, and separated from them all those corrupt additions, which ignorance, superstition, and crafty policy had mixed therewith. Therefore it is so far from being an objection, that any part of our Liturgy was translated from the Roman Offices, that while no­thing is retained contrary to wholsom Doctrine, and sound Piety, it is a convincing argument of her impar­tial Sincerity, and desire to preserve Uniformity, as much as possible, with all Christians abroad, as well as at home in her own Members: securing all the Substan­tials of Worship according to the plain sense of Scri­pture, and the pattern of the Primitive Church.

[Page 25] And as to Circumstantials and Ceremonies, she is sen­sible when they are too numerous how apt they are to darken the inward, and more essential luster of Religi­on, and prove a Burden instead of a Relief to its Wor­ship, which she takes noticePreface to the Common Prayer con­cerning Cere­monies why some are abo­lished. St. Augustin complain'd of in his time: But have since so encreased in the Ea­stern, as well as Western Churches, that it must argue a great aw to make the Service look like any thing se­rious and Sacred. However this number alone, where the particulars are not otherwise obnoxious, tempts some to spend all their zeal therein, and diverts them from things more necessary, or gives too much occasi­on to others to quarrel about them. Yet withal being apprehensive how needful it would be to maintain Or­der, and Decency, She hath kept some, though very few, and those most plain, and unexceptionable in their nature, most significative of the end for which they were appointed, and most ancient, and universal in their Institution, and practice, hinted in the title of our Liturgy as it is changed from the former. And to prevent all differences hereabout, she hath expressed her sense of them so clearly, and explicitely, that one would think no peevish obstinacy had room to inter­pose a scruple however the event hath proved.

Thus abundantly hath the Church of England vin­dicated her Reformation from all pretence of Aposta­cy from the True, Ancient, Catholick, and Aposto­lick Church, and shewed in all instances how careful she hath been to preserve the Ʋnity of the Spirit in the bond of peace with all the Members thereof. Nor hath she been wanting in any respect or reverence due there­unto. No Church being more cautious, and sparing in its determinations, more Canonical in its Impositi­ons, more Regular in its Succession, and more charita­ble in its Censures: making all necessary provision for [Page 26] her own Children so within the bounds of Catholick Unity, that had other Churches observed the like me­thod, or measures, way had been made for an univer­sal consent; [...] S. B [...]sil. Ep. 193. T. 3. p. 409. and every true Christian where ever he came would have found his own Church wherewith to communicate with­out hesitancy in all Religious Of­fices. And asSt. August. adv. Epist. Manich. T. 6. p. 118. A. St. Augustin ob­served in his time, he would have needed but to enquire for the Ca­tholick Church, and no Schismatick would have dared to divert him to their Conventicles.

But if after the confusions, and disorders of so ma­ny Centuries, amidst such a depraved state by corrupt manners, diversities of opinion, and perplext In­terests, so great a happiness be not to be hoped for now: that private person, or particular Church will clear themselves before God, and all good men, that do what is in their power towards it, and pray to Him to amend what they cannot change, and in the mean time make the best use of what means they enjoy.

Upon which Premises an easie Solution is given to the old cavilling question, Where was your Church before the Reformation, or that time?

We answer, Just where it is: Thereby no new Church was set up; no new Articles of Faith brought in; no new Sacraments; no new order of Priesthood to minister in holy things: all which would have indeed required new Miracles, and a new immediate Authority from Heaven so attested: only the old were purged from impurities in Doctrine, Worship, and Practice, which, in passing through so many degenerate Ages, they had contracted, and that an ordinary Power might suffice [Page 27] to do. If we were in the Catholick Church before, we are so still, and hope, to better purpose. We are not therefore out of it, because their rash Censures have excluded us and then they unreasonably take ad­vantage to argue against us from their own act: We never formally shut them out what ever they have done to us.

What degrees of corruption in Faith or Manners may be consistent with the bare being of a Church, or the possibility of salvation therein, is needless and dan­gerous for us nicely to enquire: it may be impossible for us to know. I am sure it is most safe for us to re­form what we know to be amiss, and to leave those who do not, to stand or fall by their own Master. It is a very ill requital of our Charity if it be turned in­to a weapon of offence to wound, or slay us, by that by which we shewed our desire of their Cure. But they and we must stand another trial, and await a final infalli­ble Sentence, which ours here cannot change. The best security that we know to meet it with comfort will be to use the most strict impartiality with our selves, and the greatest Charity to others.

Yet our Adversaries glory in nothing more than in the name of the Catholick Church, and boast in no Title so much as that of Catholicks, which hath had deserved­ly so great veneration in all Antiquity.

But their claim here truly examined will prove as fallacious and arrogant as in any other instance. For the term Catholick if we respect the notation of the word, or the most constant use of it, is the same as Ʋniversal, and so joyned to the Church signifies the general Body of all Christians dispersed thoughout the World, opposed to any distinct Party, or separate Communion.

[Page 28] Thus we find it constantly ap­plied by St. Augustin in all his Tracts against the Donatists, S August. de Unitate Ecclisiae, c 2. T. 7. p. 5 10. Qu [...]stio certè inter nos versatur ubi sit Ecclesia, utrum apud nos, an apud illos, quae utique una est, quam majores no­st [...]i Catholicam nominarunt, ut ex eo ipso romine ostenderent, quia per totum est. Ibid. c. 3 p 514. Chbristi Etclesia Canonica­rum Scripturarum Divinis & certissim [...]s testimoniis in omnib is Gentibus de signata est. Et c. 4. ab ej [...]s corpore quod est Eccle­sia ita diss [...]ntiu [...]t, ut eorum communio non sit cum toto, q [...]cunq [...] [...]issuaditur, sed in aliquâ parte separata inveniatur, manise­stum est eos non esse in Ecclesia Catholicâ. Et c. 12. p. 533. aliud Evangelizat qui pe­riisse dicit de caetero mundo Ecclesiam, & in parte Donati, in sorâ Africâ remansisse. Idem de fide & symbolo, in eam partem de Ecclesia Catholicâ, T. 3. p. 149. Haeretici de Deo falsa sentiendo ipsam fi em violant, Schisonatici autem discissionibus iniquis à fraternâ Caritate dissiliunt, quapropter nec Haereticus pertinet ad Ecclesiam Catholi­cam, quae diligit Deum, nec Schismaticus quoniam diligit proximum. and so opposed to them who went about to shut it up within their own Par­ty, and streitned Communion; therein too closely imitated by our Adversaries, who, in spite of name or thing, make the same inclosures about the Catholick as about the Roman Church, and are as free in their severest censures of all others, and as haughty in what they as­sume to themselves alone as they were, though not proceeding upon the same grounds. But what that holy Father every where pres­seth upon them reacheth as nearly our Antagonists; the indispensable necessity of Charity, that great bond of Unity in the Church, and principal evidence of the Divine Spirit, which animates the whole, without which the highest gifts, and most Sacred Ministrations are rendred in­effectual. This is one of the prime Characteristick notes of the true Catholick Church, and every living Member thereof, and nothing is more opposite to their Principles and Practices, who have formally excluded all other Christians and Churches from any share therein, not only those in the West, that have deser­vedly cast off that power, which they had unjustly ar­rogated, and tyrannically exercised, but also the Greeks, and others in the East, that never owned any subjection to them.

But most securely may the Church of England glory in true Catholicism, which to all her other privileges, [Page 29] and advantages that she may boast of above almost any other Church, still maintains, and evidences the greatest charity to others of any that I know in the world; makes no other inclosures than those which God himself hath made, not assuming any Authority to command, yea, or to pass hasty judgment upon any, but only to provide for her own the best she can, and with such tender regard to common Christianity, and the Rights of all other Churches, that she seems de­signedly to have chalkt out the way of restoring the most desirable fruits of Christian Unity throughout the whole Church; and we should have been sensible of considerable effects by it, had other Churches pur­sued like methods.

That Church sure is most Catholick that makes pro­vision for the most Catholick Communion, Peace, and Unity, and which imposes no other terms or conditi­ons of it but those most universally received through­out all Ages, in all places, and by almost all Christians; which may soon decide the competition, whether the Church of England more truly vindicates to her self a part of the Catholick Church, or they of Rome ar­rogate to themselves the whole? Or which are the Schismaticks from it, they which exclude none, whom they own no power over, but invite all to them, and joyn with any in what is good, and agreeable to the Institutions of our common Lord; or they who shut out all but those who will subject themselves to their usurpt Authority, and most unjusti­fiable Impositions.Firmilianus de Stephano Episcopo Rom. ad Cyprianum, Ep. 75. p. 228. Ox. Ed. Si­quidem ille verè Schismaticus, qui se à Communione Ecclesiasticae unitatis Aposta­tam fecerit; dum enim putas omnes à te abstineri posse, solùm te ab omnibus absti­nuisti.

Father the term Catholick is sometimes taken for Orthodox, and so the Catholick Church interpre­ted for that which holds the Catho­lick [Page 30] Faith opposed to heretical Opinions and Doctrines as well as to Schismatical Separati­ons. S. Cyril. Hieros. Cat 18 p 220. [...]. Hist. l. 7. c 4. In this sense the Church of England hath as good a claim in the Catholick Church as any whatever; Receiving all the Arti­ticles of Christian Faith delivered in Scripture, and received in the Pri­mitive Ages for more than five hundred years. No Principles having been so formally declared then, and for some time after, as the Catholick Faith of all Chri­stians, and as such necessary to be own'd, which she rejects: whatever private opinions there might be then among some eminent Doctors of the Church in which they oft differed one from the other, or although there might be some observances then generally received which she thinks her self not bound to retain.

But ill will this Character agree to the Romanists, who have added so many new dangerous Articles to the common Faith of Christians, not only beside the original Rule, which they cannot but own with us, but too often against it, and the professed belief of the first, and best Ages of the Church. Wherefore we reject not these innovations meerly from negative arguments, because not sufficiently proved; (and yet that way of arguing hath been always allowed in the Fundamen­tals of Faith, which must be grounded upon express Divine Authority and Testimony.) But we lay the greatest stress of our aversations to them upon that di­rect opposition, which we undertake to prove most of them have to the common Faith, and revealed Will of God which they and we both own. And surely that Church in this acceptaion is most Catholick, that relies on such Catholick Principles, and refers all others to be examined by this touchstone.

[Page 31] V. But in the fifth place some Objections lie in our way fit to be answered.

Object. 1. They urge against us that we reject several Doctrines since formally determined in the Church by the known and received Authority thereof in Councils more general, or particular, which they pretend were believed through all Ages, but then established when they came first to be called in question.

Answ. We are not much concerned in the first part of the objection, though very many exceptions might come in especially as to the formality, and regularity of those Councils: but as to the latter part in which the main stress lies here, we never refused a fair trial thereof.

1. From Scripture against which no Authority Civil, or Ecclesiastical, in single persons, or the greatest Assem­blies, no time, or custome of what­ever date can prescribe.Tertullian de velandis virginibus, c. 1. p. 172. hoc exigere veritatem cui nemo prascribere potest, non spatium temporum, non patrocinia personarum, non privilegium regionum S. Cyprian, Ep. 63. p. 155. Quare si so­lus Christus audiendus est, non debtmus at­tendere, quid alius ante nos faciendum pu­taverit, sed quid qui ante omnes est Chri­stus prior fecit, neque enim hominis con­suetudinem sequi opertet; sed Dei veritatem. S. Basil, de judicio Dei, T. 2. p. 392. & ejus moral. T. 2. p. 423. S. Hieron. adv. Joh. Hieros. T. 2. p. 185. & in eodem T. ex Ep. Aug. ad Hierom. p. 353, 359. &c. This hath been ever received till of late as the perfect, and intire Rule of all necessary doctrines of Faith, and practice; of which abundant Testi­monies may be seen in most Prote­stant Writers.

2. We appeal also to the Primitive, and best Ages of Christianity which either knew nothing of these Ad­ditions that we can find, or sometimes give as express declarations against them, as could be expected at this distance. But to take off much of the strangeness of so harsh an imputation at first sight, wherewith we charge a great part of the Church for a considerable time, and [Page 32] that they and we may be less scandaliz'd at the first mention of these defections,

3. We may consider the various Cautions in the New Testament against corrupt Doctrines, and Manners, which at the least in general are foretold would creep into the Church, if some of them we now charge be not particularly described therein.

4. We may compare matter of fact with the experi­ence of the like degeneracy of the Jewish Church in various instances so nearly resembling these as nothing more, and from the same plea of Oral Tradition, yet against as clear evidence, and as emphatical promises to preserve them from Apostacy as any particular Church at least can now pretend to.

5. We may consult the tendency of lapst mankind, In the best how weak it is, and apt to be imposed on; In others how prone to corrupt, and distort the best In­stitutions, cast a mist before the cleare [...]t discoveries, and offer violence unto the strongest convictions to shelter their vices, and promote their unwarrantable interests, especially in times of ease, plenty, and out­ward prosperity. In which we may compare common experience in lesser Societies, which however wisely directed at first, regularly founded, and strongly guarded on all sides, without a very careful Inspection, and sometimes vigorus opposition, so many corruptions will creep in as to need frequent reformations to reduce them back to their primitive Constitution. And al­though an especial providence be concerned for the guard and conduct of Gods Church, yet neither Scri­pture, or experience warrant us to expect its happy In­fluence by miracles now, for the effecting of that which may be accomplished by the use of ordinary and regular means of his own appointment.

[Page 33] 6. We may reflect upon the particular Ages of the Church, which we charge especially with these dese­ctions from about the eighth Century to the Reforma­tion, wherein if all or most of them did not come in, yet they grew to that extravagant heighth, as to gain establishment for Principles of Christianity. These Ages are charged by their own Authors, as well as ours, and stand most sensibly convict of the grossest Barbarism, Stupidity, Ignorance, depraved Manners, and all such corrupt Inclinations in all Orders and De­grees, especially the ruling part, as were most likely to make way for such Changes, and Innovations.

7. We have some farther sensible proof of a design in many within that time to impose upon the credulity of others, and bring in strange Doctrines, and unwar­rantable Practices, by the many Fabulous Stories, feigned Apparitions, and Revelations, several of which they themselves will hardly now defend, then brought into the Church to confirm these points in difference, and which almost only the people then received for their Instructions, to entice them first into an awful opinion of, and then a confident reliance upon these things.

Nay farther, among the many spurious Writings which then crept into the world under the most vene­rable names of the renowned Fathers of the Church, now mostly discarded by themselves, when their shameless Impudence hath been so fully exposed, yet few of them there are in which this contrivance is not legible throughout to advance these Opinions, and Practices. So that we are indebted to the Reformation, those great men which laboured in it, and some of the most moderate and learned of their own side, with the Art of Printing then but newly found out, that almost all ancient Authors, and Records have not lost their [Page 34] Authority, which would have been much endangered among such gross depravers of Antiquity, whose constant business it was to mar good Authors by their Interpo­lations, Additions, or Substractions: or vent new ones under counterfeit old names to serve their corrupt ends. But we are somewhat beholden to their ignorance, and stupidity, for doing it so grosly that there was need of little skill or observation to discover their Im­postures.

8. To which may be added in the last place against the supposed presumption in private persons, or parti­cular Churches to judge of publick Establishments by a seeming Superiour Authority: that without some judgment of discretion in the former there is no room for a proper Moral Act, much less are they capable of a truly Religious Obligation, which an absolute im­plicite faith perfectly destroys. But whilst every man is bound to prove his own work, and must bear his own burden, he must examine the grounds of his assent according to his capacity, and determine himself by the best motives he can procure, and is concerned at his utmost peril to do it with all due respect to the Authority and Judgment of his Superiours, as well as the evidence of the things themselves, which are no where in any Government beside thought in­consistent.

These Considerations duly weighed may obviate those first prejudices which usually lie in the way to intercept all thoughts of farther trial, and examination of particular Points in controversie, and may silence or shame the late idle vaunts of such who pretend to reason us out of our senses, and undertake to demon­strate it à priori impossible that ever any false opinion should get into the Church, or prevail therein. I wish these men would try their pains, and subtilty to prove [Page 35] it impossible there could be any such thing as wilful sin in the world. I presume they might have as good To­picks to pretend to it from all convictions of Reason or Interest. But after the most artificial composures here­in they would hardly believe themselves, or be credi­ted by others against their experience. It were well if they might prevail to make that less frequent which all must own so unreasonable in it self, and destructive to us.

Object. 2. But our Adversaries will yet urge upon us, that supposing, not granting such a degeneracy in the Church, and need of Reformation: yet this should have been done in order to preserve Catholick Ʋnity by common consent in a general Council, and with most mature deliberation, and consultation.

Answ. 1. This was most earnestly desired, and insi­sted on by the first Reformers, witness the great Importunities of Charles the Fifth with the Pope upon their instance.

2. When this seemingly prevailed, and a pretended Council was called, it was far from being free or ge­neral. The Italian, and meer titular Bishops out­numbred all the rest, and both one and the other were overawed by the Popes immediate Dependants or De­legates, and all things carried by such stratagems of Policy, or partiality of Interest that the only care ta­ken was to fix the disease, and not provide for the cure by the best account we have of those transactions: So that some Princes of their own Communion entred their Protestations against its proceedings, disowning any Obligation to be tied up to their determina­tions.

3. As the divided state of Christendom now stands, it is rather to be wish'd for, than supposed almost possible.

[Page 36] From the different Interests and inclinations of Princes, who will hardly agree together in the Sum­mons, place, or time of meeting, or about the persons who are to resort to it from their several Dominions. While the Roman Empire was intire, the Emperours Edict alone was Summons sufficient to almost the whole Christian Church. But now who shall take upon him to call or invite so many from so distant places no way under his Authority? And that the Pope ever pretended to this power till of late can scarce be pleaded against such clear Evidences, and Examples; and where he is so much concerned, it will be judged more unreasonable for him to demand it. If this diffi­culty were overcome by any consent, or condescension: yet so many jealousies, and cross interests are be­hind, that will be, and have been laid in the way of their first meeting together with a requisite peaceable disposition, as are not easily foreseen, and less readily governed; not to interpose the difficulties of the jour­neys from such distant places, and of the discontinu­ance so long from home of the chief Governours of the Church: many doubts and controversies of the number, and quality of persons having right to vote therein by themselves, or Representatives will not soon be adjusted, and without these and such like de­termined there is no preparation made for so venerable an Assembly.

After all, when never so duly met, we have neither Reason,Ecclesia non num rus Epis­coporum. Ter­tullian. de pudi­ [...]itiâ, c. 22. Promise, or Example to suppose them now in­fallibly guided in their determinations, but that they or the greater part may be mistaken themselves, or mislead others, through passion, and false interest, or be carried away in the noise or torrent of a multitude, or be imposed on by the crafty He that considers matter of fact, more than the finest Schemes, and most subtil [Page 37] Reasonings of his own brain, how things are oft strange­ly and unaccountably carried in publick meetings of men of extraordinary Fame: yea, in some Councils themselves, and some of very sacred Repute in the Church,Greg. Naz. Epist. 55. will think this no hard supposal: though their orderly Sentence carries the most venera­ble Authority below Heaven.p. 814. & Ep. 72. p. 829. & Ep. 135. It seems to argue the heighth of Blasphemy to arreign God himself of indiscre­tion, if it be possible for any man,p. 864. ejusd. or number of men to err from their Duty:Orat. 25. init. And very presumptuous it is to charge the Supreme Providence of defect in the pro­vision for the continuance of his Church if they be ca­pable to fall away:p 451. Theod. Ep. 112. Vol. 3. p. 982, 983. yea, let God be true but every man a liar when brought in competition. He will not be tyed up by our most plausible Methods in the way of securing his own Truth, which shall at last pre­vail though condemned: whose wisdom is unsearcha­ble, and his ways oft past our finding out. He will bring to pass his own holy designs, though by means to us most unlikely, or it may be seemingly opposite.

Whoever seriously reflects upon these things will have little reason to quarrel at the Reformation for want of this formal establishment in Council.

No Christian, or Church is chargeable with the lack of that which it is not in their power to procure. Men may please themselves with remote Speculations, and the fairest hopes, and wishes of such an Authoritative Decision of the disputes in controversie; but if it be not to be had, we must rest content with, and make the best use we can of that provision which God in mercy hath indulged us for our sufficient satisfaction, and safety.

Every particular National Church directly subject to no other may, and ought to reform it self from known Abuses: keeping within the Rule of Gods [Page 38] Word, avoiding as much as possible giving just offence to any beside, and being ready to give an account of its proceedings therein to all, and to alter any thing that shall be found amiss, or add whatever may be proved wanting, to receive others into its Communi­on, and to communicate with them so far as may be consistent with common Christianity own'd by all, endeavouring to preserve Peace, and Unity with all that call upon the same Lord, praying to God to in­crease, and improve them more and more; such hath been the continued aim, and proceeding of the Church of England.

We believe no true Member of this would have refused the general Communion of the truly Catholick Church in St. Augustine's Age, or for some time after, though possibly every opinion, or practice then current be not suited to their present judgment, or wish. Nei­ther can we think after so strange alteration of Cir­cumstances through so many degenerate Ages, that holy Father in his eminent zeal for the mostS. Aug. adv. crescon. Grammat l. 3. T. 7. p. 263. Ego in Ecclesiâ sum cujus membra sunt illae omnis Ecclesia, quas ex labo­ribus Apostolorum notas, atque firmatas simul in literis Canonitis novimus. Earum Communionem sive in Africâ sive [...] non desera [...]. Catholick Communi­on therein would now have been much moved by our present Ad­versaries arrogant claims of it to themselves alone, though against the Rules and Principles of it with all others. No Foundation is laid for it here but by the absolute submission of all others to their usurp'd Authority, and rash, or impious determinations; Now who can hope for an universal Peace and Unity from such terms of accommodation, only fit for an insulting Conquerour to impose, like those which Nabash the Ammonnite propounded to the men of Jabesh Gilead to thrust out all their right eyes, and lay it for a reproach upon all Israel, 1 Sam. 11. 2.

[Page 39] Object. 3. Sometimes they object to us the personal miscarriages of some ingaged in the Reformation.

Answ. If any did what they ought not, or with un­justifiable designs what they ought, the Church is no way accountable; if what they did in the Reformati­on, as such, were good, and they had sufficient Autho­rity for doing it, which we are ready to maintain, that is all she is responsible for, were other imputations really true, which they oft are not: However it will be an endless dispute, and if determined would add little to the cause. I may add, few great and publick Changes are brought about, where so many interests are concerned either way to promote, or hinder them in which all things are carried with that clearness and evenness that were to be desired. Private Persons are not chargeable, with the supposed defects of publick Administrations, of which they have not the manage­ment if nothing be required of them against their ex­press Duty, and they be provided of all necessary means of their Salvation, though they may be in­clined to wish some things had been ordered other­wise.

Object. 4. Our Enemies on both sides are apt to ob­ject to us the want of due Discipline, if not absolutely necessary to the being of the Church, yet so far useful to the well being, and perfection of it, that it ought to have great weight in determining our choice to one Communion before another, and is one of the most sensible bands of Unity in the Church.

Answ. 1. The restauration of the Primitive Vigour of this hath been always wish'd for by our Church, as in the Preface to the Commination, but the accom­plishment is very difficult.

From the degeneracy of the Age, which would hardly bear it. He that Governs in a less Sphere will [Page 40] find how oft he must bear with things, which he does not approve: and much easier it is to find fault with, than to amend what sometimes we know to be amiss.

From the multiplicity of Divisions, which weaken all endeavours towards it, and then froward men un­worthily charge the Church with what they themselves make almost unavoidable: whereas, if executed, it would reach themselves as nearly as any who are now so clamorous against the most tender, and charitable endeavours towards it as cruel and inhumane.

2. The Pretences, to it in the Church of Rome ac­cording to general practice, so far as it can appear to us; and we can judge by nothing else, are more dange­rous than any of these Omissions, when turn'd into a constant circle of sinning, private Confession, and Priestly Absolution upon the imposition of very insig­nificant Penance, and so over again. For hereby men have the Authority of their Church to confirm in them the dangerous presumption that they have thus readily cleared themselves before God, and so soon perfected their Repentance for such Sins, which we find them not so watchful against afterward, as that ought to suppose, or make them.

Whereas the Church of England commends private Confession for our clearer satisfaction, and direction in difficult cases as most needful: but cannot truly say that it is an indispensable condition of our pardon, which was never so believed, or practised in the Church for many Centuries. If people will not be persuaded to their Priviledge, unless they be forced to it by false denunciations, they must look to that; if they mis­carry it lies at their own door, while they have no hopes here given them of pardon, but upon such an intire Repentance as destroys the habit of sin, and [Page 41] plants the contrary Grace; and what need they may have of the Assistance of a Spiritual Guide, and other helps in many Cases in order to this effect, they may best consider.

3. However the due administration of Discipline is to be placed among conveniencies, and advantages to be wish'd for, rather than necessaries we cannot be without; and it hath been, and will be in all Ages of the Church more or less perfect according to a great many contingencies not to be stated before hand. The Church hath ever judg'd it the best measure of using it so as may most serve the ends of Religion, and the gene­ral benefit of the Community, and not that she is bound always up to the strict merit of the persons falling under it; and yet after all the strictest care, and impar­tiality there will be room for the final Separation, when our Lord shall send his Angels to gather out of his own Kingdom all offences, and them which do iniquity. If we will shun all communication with these, though only in what is good, we must flee out of any Church that ever yet was, or will be, so far as we know, in this World, and so from any hopes in that to come: yet scarce any considerable Schism hath appeared in the Church, which did not shelter it self under this pretence.

4. Farther it may be alledged that several restraints may be upon the Church from the Civil Power. When this had suffered so much by former Encroachments, and Usurpations no wonder if it still retain some jea­lousie of that Yoke which with so much difficulty it cast off, and provide as securely as it can for its future preservation, though by suspending some of that out­ward assistance very conduceable to the due effect of Church Censures, and sometimes by putting a stop to their sensible progress, in some cases where no such [Page 42] danger or necessity required it. Men by mistakes, or pre­judice may strein each power too far. Better experience of the Regular management of the Ecclesiastical, may in due time encourage the Secular farther to enlarge their Liberty, and encourage their orderly proceedings so as may be most subservient to the ends of true Religion, and the advancement of the common security of Church and State. All the power which the Church pretends to as such is spiritual, and that can make no alteration in the Civil Rights of men.

5. Yet after all, the Church amongst us hath not on­ly sufficient Authority committed to her by Christ; but reserved, and countenanced by the Laws of the Land to testifie her Abhorrence of all notorious Scan­dals, to the shame, and confusion of gross Offenders, and as a direful earnest of a worse doom that awaits them hereafter, not here prevented by a satisfactory Repentance. I need not refer to particular instances when we have frequent examples thereof. If this be not always exercised by those with whom it is en­trusted with all due vigour, and sincerity, after just abatement for necessity, and a favourable allowance for such perplext difficulties, of which scarce any pri­vate person can make a fair and competent judgment, the fault will lie only at their doors whose is the neglect, and private Christians shall not fare the worse in the performance of their duty, nor fail of the salu­tary effects of the ordinary means of Grace by Gods own appointment, because every publick ministration is not performed with that Religious care which be­comes such concerns.

6. Little pretence can they have from this Objecti­on that desert the Establisht National Church, and that most advantagious outward Bond of Unity therein, in pursuit of private Assemblies, and select Congregati­ons, [Page 43] where all Acts of Discipline must needs be sup­posed Arbitrary on one side, and precarious on the other. When he or they who inflict them own no power over them to aw, or direct their proceedings, or upon just occasion to reverse their Sentence; nor he who falls under them has any other engagement to submission than his own free Act, nor can suffer any farther prejudice without it, than to be forced it may be to change his Company, or place of meeting. What ever grave, and solemn appearance this may car­ry at the first setting up of such a new Government, it will soon degenerate into Mockery, or Confusion. Whatsoever destroys the Unity of the Church over­turns the main strength, and Foundation of all Disci­pline; the defects hereof we may hope to see repaired with the preservation of that, but without that no prospect appears of any overtures towards it.

7. To which may be added in the last place, what­ever want of Discipline any may lay to the charge of the Church of England, none can complain of her breach of that Unity therein, which all Christian Churches ought to maintain. She neither invades the Rights, nor pretends to reverse the just and regular Censures, nor countenances the Schismaticks, nor disallows the ministrations of any other Church so far as consistent with the express Institutions of our blessed Saviour, and the universally received practice of his Church, though otherwise mix'd with several corrupti­ons which she wishes removed.

Object. 5. Lastly, our Roman Adversaries object to us the many obstinate Schisms, and gross Heresies, which have sprung up since the Reformation, and as they pretend out of it, from the forsaking of that bond of Unity in the Catholick Church, only to be hoped for in their Communion, where alone they say these are prevented, or soon cured.

[Page 44] Answ. The first part of matter of fact is too notori­ous to be denied, and too scandalous to be defended: but against the latter part of the original of these Schisms, and Heresies many just exceptions may be interposed.

1. The Reformation gives no countenance to them, but severely condemns them, and provides sufficient means to prevent or remove them; if notwithstanding wicked men of corrupt Principles, and depraved man­ners flee hither for shelter to hide their enormities, and abuse or pervert the most wholsom Institutions, and advantagious opportunities for their spiritual proficien­cy to the most contrary purposes; The guilt and ill consequence will lie only at their own doors. Christi­ans must not be debarred of the ordinary means of Grace, because some turn this Grace into wantonness. St. Peter tells us of some who wrest the Scriptures un­to their own destruction; but neither he nor any other then, or for many Ages after thought this motive suffi­cient to deprive the People of the use of them, made it rather an argument of consulting them with greater caution and diligence, lest being led away with the er­ror of the wicked they fall from their own stedfastness.

2. There were many Schisms and Heresies sprung up in the first and best Ages of the Church, even in the times of the Apostles themselves, as appears by several intimations in their Writings, and in the immediatly succeeding, while many Apostolical men were living, and if we compare the account we have of them in the most ancient Authors, particularly in Irenaeus, they were as wild, and extra­vagant as any of the later date: yet the Apologists for true Christianity thought themselves very injuriously charged with those blasphemous Principles, or flagiti­ous Practices which they wholly renounced, or dis­owned. [Page 45] The evil one is always most busie to sow his Tares amongst the best Wheat. But that which is most to our purpose here to observe, is that the same method which the Orthodox Christians then made use of for the Confutation, and Conviction of Hereticks and Schismaticks, we still appeal to, by bringing them to the touchstone of Scripture, and next to that the most Orthodox, and Catholick Tradition. Whereas how short and easie a decision to all debates might have been fetcht hence, had they had the same apprehensi­on of the Authority and Esficacy thereof by referring all Controversies depending to the determination of the Roman Church, the Mother, and Mistris of all, and to that infallible conduct setled therein: but not one word of that, only when they make their appeals to her after the express Word of God, it is in common with many other Churches, especially those of Apo­stolical foundation, as in Tertullian, Irenoeus, St. Au­gustin, &c. where they have to deal with such per­sons.Tertullian. adv. Marcion. l. 4. c. 5. p. 415. Videamus quod lac è Paulo Corinthli hauserint; ad quam regulam Galatae sunt recorrecti; quid legant Philippenses, Thessalonicenses, Ephesii, quid etiam Romani de proximo sonent, quibus Evangelium & Petrus, & Paulus sanguine quoque suo signatam rellquerunt; habemus & Johan­nis alumn as Ecclesias. Idem de prascript. adv. Har. c. 36. p. 215. Percurre Ecclesias Apostolicas & proxima est tibi Achala, habes Corinthum, si non longè es à Macedonia, habes Philippos, habes Thessalonicenses; sipotes in Asiam tendere habes Ephesum; si autem Itali [...]e adjaces habes Roman. Et ibid. c. 32. p. 213. de aliis. Qu [...] denique instituantur tamen in eâdem fide conspirantes non minùs Apestolicae deputantur pro consanguinstate doctrinae. S. Irenaeus adv. Haer. l. 3. c. 3. p. 232. S. Augustin. de Unitate Ecclesiae. c. 10. T. 7. p. 531. ad Corinthios, ad Ephosios, ad Thessalonicenses, ad Colossenses. Vos solas Apostoli Epislolas in lectione, nos autem Epislolas in Lectione, as side, & ipsas Ecclesias in Communione retinemus. Ibid. c. 16. p 546. utrum ipsi Ecclesiam teneant non nisi Divinarum Scripturarum Cononicis libris oftendant: quia nec dos propterea dicimus nobis credere oportere quod in Ecclesiâ Christi sumus, quia ipsam quam tene­mus commendavit Milevitanus Optatus, vel Mediolanensis Ambrosius, vel alii innumer abiles no­ [...]irae Communionis Episcapi, aut quia nostrorum Collegarum Conci [...]iis ipsa praedicata est; aut quia per totum orhem in locis sanctis tante mirabilia vel exauditionum, vel sanitatum siunt, &c. quae­cunque talia in Catholicâ fiunt, ideo sunt approbanda quia in Catholicâ siunt, non ideo ipsa ma­nisestatur Catholica, quia haec in eâ fiunt.

[Page 46] 3. The pretence of the most absolute Authority in the one part, and the extortion of the most implicite Belief, and blind Obedience in the other among them have not been able to secure themselves from conside­rable dissentions, and Divisions in opinion, and pra­ctice. If these have not broke out ordinarily into the most open Schisms, and Heresies, the stop is more due to the craft and policy whereby they oft compromise the matter between both parties, or to that outward force and violence which restrains them, rather than to any opinion which they themselves have of this ready means of ending all disputes. We find in the fiercest debates among them how little heed is given to this infallible cure farther than interest or necessity inclines them. There may be a way of preventing controver­sies, which destroys all Religion, and makes way for Atheism; in such a case I need not enquire where the advantage lies.

4. We may answer, most of those mischiefs had their rise from the ruines of the Church of England, when that was violently assaulted and broken, its Authori­ty despised, its Constitutions vilified, its Order defaced, its faithful Adherents persecuted, then Faction, and Disorder, strange Doctrines, Phrensical Opinions, and all manner of looseness in Principles, and Practices came in like a torrent, and overspread the Land, which before skulkt in corners, and were little taken notice of. The Restitution of the Church hath in great mea­sure put a stop to their progress; I knwo not of any Sect, which hath started up since that time: But almost every year before brought forth several. If her pains and care have not yet been so successfully prevalent as to recover, and restore all that have gone astray, she hath not been wanting in her endeavours towards it, which have reduced many; and it is no little time, nor [Page 47] easie task to repair the Ruines of such long Confusions, and Desolations.

5. We owe a great part of these Calamities to the same persons, who now charge them upon us; for be­side the influence which their Agents, Principles, and Examples had in contriving and promoting those unna­tural Commotions, and Rebellions in the State which I am not now concerned to examine; let matter of fact determine that as it hath been found more or less plain: Thus far we have abundant evidence that seve­ral of their Emissaries have herded with the chief of our Dissenters, and if some of the grossest Sects were not framed among them first, as seems very probable, yet most of them have been much fomented, and strengthened by them, and they have been oft found acting their parts under that disguise, and have em­ployed on all occasions their interest to shelter, and protect them, according to the known maxime of their Policy, that the readiest way of effecting our ruine was by increasing, and fomenting our Divisions; here they have found their greatest harvest. For when mens minds are unsetled, and they grown giddy with being long turned about by every new wind of Do­ctrine, and are weary of tumbling and tossing from one Party to another, they will easily catch hold of any fancied support, and be sooner betrayed to yield them­selves Captives to the delusory hopes of rest and set­tlement amongst them.

6. To all which may be added, much of that irre­verence, and contempt of Persons, and things Sacred, which have made way for the forementioned sad Ca­lamities amongst us are mostly due to their Oppressi­ons, Insolencies, or Delusions. When the People had so long groaned under their tyrannical yoke, and into­lerable burdens, and found themselves so oft cheated [Page 48] by their manifest impostures, no marvel if they be over-fearful of what they had suffered so much from, and afterwards too suspicious of being deluded again, and be soon tempted to transgress due measure in the use of their liberty, being just recovered from extreme slavery, though so many years have passed since, as will hardly admit of a tolerable excuse: Yet better ex­perience, and longer consideration we hope in time may teach them to distinguish between the certain Interests of true Religion, and the hypocritical wiles of world­ly Crast and Policy, and so to think a due respect, and Obsequiousness to those who sincerely manage the for­mer, necessary to preserve them from being imposed on by the latter, and prevent their falling into the like miscarriages which they observe in others; And that Apostolical Government, good Order, wholsom Disci­pline, sound Doctrine, and Uniform Devotion may no longer suffer under the false, but most odious charge of Popery, and that they who have under God been most instrumental in reforming, and defending the Church from the real, and gross Corruptions thereof, may not still be oppressed with the unreasonable clamour of a meer invidious name, which they that use most know very little what they mean by it, only that it denotes somewhat favoured by them of whom they have de­servedly an ill opinion. The case hath been too like exemplified in another Instance, especially of late years, in which many Hypocrites have so scandalously abused the most solemn pretences to Sanctity and Devotion for a covering or continuance to the most horrid Op­pressions, Schisms, and Rebellions, that they have em­boldened profane men to scorn, and send out open De­fiances against the very appearance of Religion, and possibly tempted others serious, and hearty lovers of i [...]s cause to be too modest, and shamefaced in its defence: [Page 49] yet we hope unfeigned Piety will be always justified of its Children. Sutably truly Catholick Principles, and Observances may vindicate themselves, though gross Errors, and Impos [...]ures have long passed under that disguise: Notwithstanding ordinary People, not al­ways the best distinguishers, and who are often hurri­ed from one extreme to another, do not redily discern one from the other, but having found themselves once cheated; be a long time over-jealous of a like design upon them.

VI. From the Premises duly considered will, I hope, in the close be inferred the strongest motive, and Obli­gation upon all among us heartily to embrace, and steadily to persevere in the Communion of our Church: to share in those happy Advantages and Blessings, which all who rightly improve it may promise them­selves therein. She desires by all means possible to convince their Consciences, and incline their Affections to a willing compliance with their indispensable Duty, and highest Priviledge, rather than over aw their per­sons by severe Censures, or the following condign pu­nishments. Nay, if necessity force upon any the execu­tion of the last, when they will not hearken to the for­mer, she pleads the same Charity for the Principle of both, not only to prevent others from being sedu­ced by the same Errors: But also thus to deter them from more dismal Ruine here, and hereafter, which hangs over them persisting still in the same obstinacy.S. Augustin adv. Epist. Petiliani, l. 2. T. 7. p. 101. Non vos occidimus, sed ipsi vosmet verâ morte occiditis, cùm vos ab unitatis vivâ radice praeciditis. Of all she hath the tenderest compassion, though making a difference, but without partiality. Some must be saved with Fear, and almost violently pulled out of the Fire.

[Page 50] Men may make a noise with the odious name of Per­secution; yet our Adversaries of both extremes have little reason to object that, of which they themselves stand so deeply chargeable when in their power. But we relie not on that Plea, which however it offend them, would not clear us. No setled Government, Civil, or Sacred, was ever, or is more gentle, and compassionate in its inflictions than ours: If when this Tenderness was requited with new and greater Insolence, and more obstinate Contempt, Authority begin to put on a more harsh, and severe Countenance, and make use of the rod of its power to correct the peevishness of some, or restrain the extravagancies of others, it is to be hoped they will in the end find it for their edification, and not for their destruction, and may see cause to bless God, and thank their Governours for those benign Penalties, which almost forceably opened their eyes to discern that evidence which pertinacious obstinacy had shut them against in all other Persuasives, asS. Aug. Epist. 48 ad Vincen­tium. T. 2. p. 167. 174. St. Augustin declares several of the Donatists had professed to him, and therefore saw great reason to recal, and recant the many clamours they had raised on this occasion. I hope we are not without many sensible Instances of the good effect hereof among our selves, though it be very dif­ferent in some from what it is in others; but the ten­dency of it is certainly to what is good in all.

Experience, and farther consideration may have made all prudent and sober Friends to true Piety, Vir­tue, and good Order ashamed of the popular Plea of Liberty, or that men ought to be left free from any restraint, or Impositions in matters of Religion, and Conscience; which must needs confound all peace, and overturn all Government in every Society, and so de­stroy the being of the Church as such, and expose pri­vate persons to all manner of strange delusions, and [Page 51] extravagant enterprises without the least guard or de­fence; beside the ill aspect it hath on the Civil Peace; I may add, It never was, and I doubt never will be practised by any Party of men, when they can do otherwise, who flee to it only for Sanctuary when they can find shelter no where beside. Would men but im­partially look abroad, or consult former times, or but really consider what were like to be their state under any other setled Constitution by whatever favourable Character it may have been represented, they might find little temptation to querulous uneasiness in their present condition, and small encouragement to seek, and improve every occasion to quarrel at those few, and mild restraints laid on them, especially if withal they would faithfully reflect upon the ill use which hath been made of more remissness.

Indeed Christianity, which is the Gospel of Love, and Peace, and is almost wholly made up of Charity, inclines us first, and most, to the mildest methods, as most grateful, most likely to win upon other mens good affections, and to testifie our own. But then this mildness may be turned into the greatest cruelty to the guilty as well as to the innocent, yea, to the whole Community. Our great wisdom will be so to pursue the former as we may avoid the latter, and I know not where it is done more cautiously than here.

If we were to examine the strange and stiff Aver­sations in many to the Communion of our Church, we shall find them mostly owing to blind Prejudice, and gross Ignorance of what is required of them, more than to any other Principles. They have been brought up in a very ill opinion of our Service meerly by odious names, sly and invidious Characters given to it from persons whose sincerity and judgment they relie on, and so are before resolved against any farther enquiry, [Page 52] and industriously shun all opportunities of better in­formation either by personal Conference, or reading our Books. They think themselves sufficiently satisfi­ed, and go on to hate and revile, but they often know not what, nor why. If we could bring them to make their own trial, who are always jealous of any attempts from us, matter of fact would be their best confutati­on, and their own Eyes and Ears prove their most effe­ctual conviction, so as to wonder at their former obsti­nacy, which some of them have confessed upon this ex­perience. I believe were some fierce Dissenters ask'd, they can scarce say, that they ever seriously read, or attentively heard the Liturgy, and know very little what it is therein which offends them; I am sure they will hardly tell us. Sometimes meer novelty startles them, and they are afraid only for not being used to it.

These, and many such little Objections, that we can scarce guess at would soon be removed by this sensible proof reach'd down to all capacities; and a sober, stea­dy temper of mind, with a firm, and well-grounded belief in most of the material Points of Christian Do­ctrine, variously inculcated in the several Offices of our Liturgy, would grow up more and more in them; for want of this we find in several Zealots very little knowledge of the first Principles of Christian Religi­on, and indeed very little to be learnt from those man­ner of discourses and Phrases to which they have been hitherto used. But more particularly may these Re­flections be applied to invite the Romanists amongst us unto the free, sincere, and cordial Communion with the Church of England, which once, though only to out­ward appearance, they generally observed, and have almost nothing to object against it but the rash, and Schismatical Interdict of a forein usurped Power. That [Page 53] the terms of our Communion are most truly Catho­lick hath been the chief design of this small Tract to prove, and thereby to prevent the common prejudice from the name of the Catholick, and Apostolick Church, in which, whatever they assume to them­selves, we have as good a title to our share as any Church in the world. And no sensible evidence have we of our Communion with that Catholick Church, but by communicating with the more particular. Church in which Divine Providence hath placed us, where nothing is required of us repugnant to the Bond of Unity in the whole.

Many of our Church, yea, our Constitution it self have been often charged, and reviled, though most un­justly, with too favourable an inclination to them of Rome: because whatever of good Order, and decent Solemnity, as well as sound Doctrine, and wholsom Instruction was found among them, is still retained and cherished by us. And that we are not so hasty and peremptory in unchurching them all together, 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 in preserving the Principles of true Catholick Unity than in pleasing some private humours or prejudices.

Still we must be aware that no pretended Charity to them, nor yet compliance with those who pretend the greatest opposition to them must tempt us to be­tray the Truth of God, or violate our Obligation to his Commands on either side; and within those bounds to consult, as much as possible, the Peace and Unity of his Church, and continue therein. If the former re­tort our kindness upon us in new Oppositions: If the latter load our religions care and modest caution with all those dreadful imputations due to others: If we [Page 54] suffer from both sides, whilst it is only for speaking the Truth, and doing our Duty, which we have no power to alter; we may justifie our selves before God, and our own Consciences, and in due time with all good reasonable, and considerative men, and then it is no, matter what the clamours, and captious cavils of others lay upon us.

But yet our Adversaries of the Roman Persuasion must take notice, that while we are so wary, and spa­ring in our Censures of them, we are not the less ap­prehensive of the extreme danger which attends those gross Errors and Superstitions, where with we charge them, which have a direct tendency to their ruine, and very much undermine the foundations of Faith, and good Life, which they own in common with us. What may be their influence upon any particular persons is more than we dare determine, and think always more safe to incline to the favourable side, where it may be without prejudice to what is certainly true and good. Notwithstanding whatever our opinion be, that will not alter the case at last, and thus far we are most de­terminate that the corruptions among them are such which every Church is bound to reform, and every true Christian to keep at a distance from, as much as is in his power.

Whatsoever were the condition of those who lived in that Communion before the Reformation, many of them groaned under those Oppressions from which we are happily freed; nay, whatever charitable allow­ance may still be made for them, who now live with­in those Boundaries where they have little opportunity of knowing better, and are under vast prejudices by contrary Education, and the severest aw over them: How far, I say, these cases may be pleadable, must be left to God and their own Consciences.

[Page 55] As for those born, and bred among us, who have been treacherously deluded into Apostacy from us, or will persist in their hereditary obstinate averseness to us against the clearest conviction, which they may receive, and in opposition to the express Laws of God, and of the Land, to the perpetual disturbance of the State, and confusion of the Church; there appears no room for any excuse to lessen their Crime, or alle­viate their doom, which will be mightily increased, when all manner of hidden and crafty Artifices, or open violences against the common Rights of Humane Society, and moral Honesty, as well as the Faith, and Charity of Christs Church are employed, and con­secrated into a religious but blind Zeal for the destru­ction of both.

No marvel if the Nation awakened with the effects hereof, which it hath sometimes felt, and oftener had reason to fear, have provided some servere Laws for an aw over them, and to stop the first beginnings of such exorbitant attempts, ready to break through all ordi­nary inclosures, and which will hardly be restrained by the usual methods of Government. No temper is more difficultly mastered, or more mischievous, if let loose, than such a false firery zeal, which neglected burns all before it.

But whatever may have been their Treatment of us formerly, or we may justly apprehend would be still, had they any opportunity, which God prevent: we ought not, and hope shall not ever desist from wishing, and endeavouring, as much as is in our power, their real welfare, and so of all our implacable Enemies, and therein their hearty Union with us in the holy Offices of Religion. and Fellowship of Gods Church where they live, with the sincere renunciation of those dan­gerous Errors, and Practices that hitherto keep them at a distance from us.

[Page 56] In Conclusion, instead of querulous expostulations' or catching occasions to find fault, we have great reason to admire and adore that gracious Providence, which amidst so many Confusions, Disorders, and Corrupti­ons that prevail too much in most places round about, hath placed our Lot in so happy a soil, and provided for us so goodly a Heritage, and safe Retreat in the Bo­som of that Church, whose Charity is as eminent as its Faith, and its Order as signal as its Purity; whose Arms are always open to receive its returning Enemies with the most tender Compassions, as well as to cherish its faithful Friends with the most wholsom and indul­gent provisions; where nothing is wanting to ensure our safety, and encourage our proficiency in every thing that is good and excellent: which upon former trial of both the opposite extremes, the whole king­dom hath seen necessary to flee back into, to repair the Confusions and Devastations they had brought: and in its most dangerous Convulsions here hath found the readiest Cure, and under whose name her very Ene­mies desire to shelter themselves: which finally ingages us to express our gratitude for so peculiar Priviledges by a ready and impartial Obedience to the holy Do­ctrine we are taught, and a fruitful improvement of all those happy Advantages which we enjoy therein. That our Lives may be answerable to our Profession, and our pious, virtuous, peaceable, and charitable Con­versation may be in some proportion as defensible, and remarkable as the Principles we proceed upon, or the benefits we lay claim to.

This would most effectually silence the captious Cavils of our Enemies on every side, and more power­fully invite them to our Communion than all other the most demonstrative Arguments: when their very senses would bear witness that God is in us of a truth. [Page 57] I hope we are not destitute of some such eminent Ex­amples of unfeigned Piety, true Holiness, and univer­sal Probity. God Almighty increase their number more, and more: Yet whatsoever may be the effect thereof upon other men, this method would most un­questionably ensure our own firmest Peace here, and everlasting Salvation hereafter. Here we keep certainly within our own bounds, and may most safely, and profi­tably spend all our Zeal, while other men please them­selves in diverting it abroad to what they have no power over. It seems horribly nauseous to hear men quarrel fiercely about the best Church, who live in the most open defiance to all Religion, and I doubt there are too many of all denominations chargeable here­with. Yet whatever the case of others prove, it will be most safe, and pious to bring it home, and close to our selves. Be our Church, or our Profession never so much better than any other, if we be not also suitably better than other men, they will rise up in judgment against us at the last.

But by a careful and diligent observance of its sacred Prescriptions we shall justifie our Reformation throughout, put a stop to the Reproaches, and shame the Calumnies of our Adversaries, and which is the Summary of all good intentions, and endeavours, bring honour to our great Lord and Master, the Author and Finisher of our Faith.