Considerations about subscription, humbly submitted to the convocation, on behalf of the conformable clergy with some reflections on the late subscription, made by our dissenting brethren.

Conſiderations about Subſcription, humbly ſubmitted to the Convocation on behalf of the conformable Clergy, &c.

ALthough our Learned Divines have different Apprehenſions about the moſt convenient time for ſetling a Firm and Laſting Union amongſt Proteſtants, and about what Condeſcenſions are to be made by us in Order thereunto; whether the Diſſenters muſt in the Firſt place be conſulted, or whether without knowing their thoughts, we give them Terms, &c. Yet as to the Union it ſelf, there is a general readineſs on our Parts, and notwithſtanding the Warm Reflections of the Author of Vox Cleri, it muſt be yielded that there are good Reaſons why the Convocation ſhould know, whether any thing leſs than the ſubverting the Foundations of our Conſtitution will ſatisfie the Diſſenters, and what that is?

The Convocation is to Act the Part of a Wiſe, as well as Compaſſionate Phyſitian, to heal if poſſible, the wounds, which have been made in the Church by the Diviſion; and it is the Diſſenting, that is the Sick Party, which muſt be diſcourſed with before the Phyſitian can ſafely Preſcribe.

It's well known what may be done by the Church towards a Union, but whether what we offer will effectually reduce Diſſenters, we are not ſure.

Tho we abound with choice Medicines, yet wanting an Ovietan, we can never know whether this or the other is moſt Proper, till the Nature of the Diſeaſe be throughly underſtood; and to that end, the firſt thing neceſſary is an enquiry after the Diſſenters thoughts, about what it is they Judge a Grievance, and what it is that will relieve them.

But however theſe things Iſſue, what doth more nearly touch the Church it ſelf, muſt in all Debates in both Houſes of Convocation have the Preference. We muſt neither Hurt nor Neglect our own Conſtitution; nor muſt the Church in hopes of a Prodigals Return, lay aſide thoſe Motherly Compaſſions ſhe hath for her Obedient Sons. Whatever Biſhop of Worceſters Unreaſ. Sep. Pref. pag. 89. is offenſive to any of them, deſerves the firſt Conſideration: For a Faction in the Church doth more endanger it than External Oppoſition. Seeing then there have been ſome Unhappy Wranglings amongſt our ſelve, ſuch Odd conteſts, that we have had the Ill-Luck of being Repreſented as a Church divided into at leaſt two oppoſite Parties, into a more Moderate, and Violent one, ſay ſome, a Melancthonian and Calvinian, as Doctor Heylin; and as others Phraſe it, True Sons of the Church, and Grindalizers, 'twill be the chief care of the Convocation to Heal this Diſtemper.

And whereas there have been different Opinions about the Senſe, in which we muſt ſubſcribe, for which the Diſſenters have oft boldly Upbraided us, to Solve what is matter of Difficulty, it is the proper Work of the Convocation to make the firſt ſtep.

The thing in Controverſie amongſt our ſelves is, Whether our Subſcription be expreſſive of our Aſſent unto, and Belief of the Truth of every one of the Subſcribed Articles, or only an Aſſurance, that for the ſake of Peace we will not contradict, nor oppoſe them.

The Learned Chilling worth declares his Sentiments thus: For the Church of England I am perſwaded that the conſtant Doctrine of it is ſo Pure and Orthodox, that whoſoever believes it, and lives according to it, ſhall be undoubtedly Saved, [which is as much as to ſay, He believes Salvation may be had in our Church] and that there is no Error in it, Preface to the Author of Charity maintained. §. 40. which may neceſſitate, or warrant any Man to Diſturb the Peace, or Renounce the Communion of it. [To which He adds] this in my Opinion is all intended by Subſcription.

A Subſcription in this ſenſe may be without an Aſſent to every Article as True, yea with the Belief that ſome are Falſe; if not ſo falſe and Erroneous as to neceſſitate or warrant a Man to diſturb the Peace of the Church, and renounce it's Communion. Nor doth the Excellent The part of a Letter of the Primates about Heylins Hiſtory of the Sabbath. Arch-Biſhop Uſher look on all the 39 Articles to be received as Articles of Faith. He that would have every thing which is put into the Articles of Religion (agreed upon in the Synod for the avoiding diverſity of Opinions, and for the maintainance of Peace, and Uniformity in the Church) to be held for an Article of the Faith, ſhould do well to tell us, whether he has as yet admitted the Book of the Ordination of Biſhops and the two Volumes of Homilies into his Creed; for ſure I am He ſhall find theſe received in the Articles of Religion agreed upon in the Synod held at London 1562.

The Learned Primate doth in this place ſay enough to Eſtabliſh that diſtinction Schiſm Guarded. §. 1. c. 11. of ſubſcribing to the Articles, as Articles of Peace, and not as Articles of Faith, which by his moſt Learned Succeſſor Arch-Biſhop Bramhall, is more fully explained. We do not (ſaith he) ſuffer any Man to reject the 39 Articles of the Church of England at his pleaſure, yet neither do we look upon them as Eſſentials of Saving Faith, or Legacies of Chriſt, and of his Apoſtles: But in a mean, as Pious Opinions fitted for the Preſervation of Unity; NEITHER DO WE OBLIGE ANY MAN TO BELIEVE THEM, BUT ONLY NOT TO CONTRADICT THEM.

If the Injunction of Subſcription be only thus, 'twill afford great eaſe to the minds of many worthy Divines of our Church, 'twill remove the Bone of Contention, that hath been amongſt our ſelves, and for ever prevent the Diſſenters reproaching us for ſubſcribing in a ſence we do not believe to be good.

But that this is the ſence of the Church, doth not yet appear by any thing ſhe hath declared; and, as there are many Learned Men for this ſence, ſo there are many as Learned of the contrary Opinion.

The Learned Doctor Stillingfleet, now Biſhop of Worceſter, in his Propoſals for Union, ſuppoſeth the Subſcription to be Abſolute, and offereth as an Expedient to accommodate the Difference, a Mitigation as to the manner Preface to the Unreaſon. of Separ. p. 91. of Subſcription, which he ſuppoſeth may be done by an Abſolute Subſcription to all thoſe Articles, which concern the Doctrine of the true Chriſtian Faith, and the Uſe of the Sacraments, and a ſolemn Promiſe under their Hand, or Subſcription of Peaceable Submiſſion, as to the reſt, ſo as not to oppoſe, or contradict them, either in Preaching, or Writing.

The Mitigation, as to the manner of Subſcription, is by making the Subſcription in the ſame ſence Arch-Biſhop Bramhall doth take our Subſcription at this time to be, but this great Perſon by offering it as an Expedient for the Diſſenters relief, muſt look on our Subſcription as Abſolute to all the Articles, which muſt therefore be received as True, and the Title given theſe Articles declare the ſame, in ſaying, that they were Agreed upon for the avoiding of Diverſities of Opinions, which cannot be, if notwithſtanding the Subſcription, Men may conſiſtently therewith continue to be of divers Opinions. Beſides, King James the Firſt, in his Declaration ſet before the Articles, is poſitive, that no Man hereafter ſhall either Print, or Preach, to draw the Article aſide any way, but ſhall ſubmit to it in the plain and full meaning thereof; and ſhall NOT PUT HIS OWN SENSE, or COMMENT to be the meaning of the Article, but ſhall take it in the Literal and Grammatical ſenſe. And my Lord Chief Juſtice Coke Reports, that the Judges of the Kings-Bench would not admit of a Subſcription with this Addition, [ſo far as agreeable to the Word of God, and Law of the Land,] becauſe it contradicted the end of the Injunction, which was to prevent Diverſities of Opinion.

Moreover, according to the common uſage of the word [Subſcribe] it ſignifies Aſſent and Conſent unto; Allowance, and Approbation of what is Subſcribed.

Thus in the Ancient Councils, the Fathers expreſſed their Aſſent, Allowance, or Confirmation, by ſubſcribing their Names and Affixing the Sign of the Croſs. In Charters of Donations of Lands and Grants of Priviledges unto Abbies, or Convents, our Kings, Nobles, and Biſhops Subſcribed, and with them Subſcripſi, Conſenſi, Favi, Confirmavi, &c. were Terms Aequipollent; and Anciently the Competentes to expreſs their conſenting to Baptiſm and Chriſtian Religion Subſcribed their Names and were therefore called Subſcripti.

It is a generally received Opinion, that whether the Subſcriber doth expreſly mention the words Aſſent, Conſent, Allowance, or Approbation, or not, their meaning is included in the Subſcription, which is but a Declaration thereof.

The great end of Subſcriptions to Articles of Religion is to ſecure Truth, as well as Peace amongſt Chriſtians, and the Subſcription imports Aſſent unto, and Allowance of the Article as True.

Subſcription (ſaith our great Caſuiſt, the Learned Biſhop Taylor) Duct. Dubit. lib. 4. c. 4. r. 23. §. 1. 2. 4. is undoubtedly an Atteſtation, or ſignification of Aſſent, Allowance and Approbation. Whoever ſubſcribes, He doth actually approve of the Articles over-written, that he does at that time believe them to be ſuch as it is ſaid they are; TRUE, if they only ſay they are True; Uſefull, if they pretend alſo to Uſefulneſs; Neceſſary, if it be affirmed that they are Neceſſary. If the Subſcriber believes not this, he by Hypocriſie ſerves the ends of Publick Peace, and his own Preferment.

To the enquiry, whether it can be Lawful for any Man to Subſcribe what he doth not believe to be True, giving his Hand to Publick Peace and keeping his Conſcience for God; The Biſhop tells us, The Anſwer is eaſie, if Subſcription ſignifie Approbation; for in that caſe it is Hypocriſie and a denying to confeſs with the Mouth what we believe with the Heart.—In Subſcription to Articles of Confeſſion, or Cenſure of Propoſitions as Heretical, every Eccleſiaſtick doth it for himſelf, and if he Aſſents not, nor Conſents, he muſt by ſubſcribing Declare he doth. Let the Articles be made with as great Latitude of ſenſe as they can, and ſo that Subſcriptions be made to Forms of Words, let the ſubſcribers underſtand them in what ſenſe they pleaſe, which the Truth of God will ſuffer, and the words can be capable. This is the laſt Remedy, but the worſt; it hath in it ſomething of Craft, but very little of Ingenuity; and if it can ſerve the ends of Peace, or of External Charity, it cannot ſerve the ends of Truth, Holineſs, and Chriſtian Simplicity.

If the Words admit of various Senſes, ſome True, ſome Falſe, the Queſtion made by the Subſcriber muſt be, what is the Impoſers ſenſe, for to that by ſubſcribing we Aſſent. If the Intention of the SUPERIOR be to require our Aſſent to be teſtified by Subſcription; he that ſubſcribes doth Profeſs his Aſſent; and whatever he thinks himſelf, it is the intention of the Impoſer, that qualifies the Subſcription: He that Subſcribes muſt do it to thoſe purpoſes, and in that ſenſe, and ſignification of things, which the Supream Power intends in his Commanding it.

Theſe Reaſonings appear to many Wiſe and Good Men of our Church very convincing, who comparing their ſubſcriptions with the common ſenſe of the Impoſers, are ſtartled, and at a loſs what to think or ſay of it, on which occaſion ſome Men, whoſe Zeal hath by far exceeded their Judgments, have been too intemperate in Reflecting on one another; all which Reflections, for the ſake of the Churches Peace, we wiſh may be Eternally Buried in Oblivion.

We will therefore only mention what is matter of GRIEF to ſome judicious and good Men of our Communion, for on this account ſeveral when they fixedly conſider that their ſubſcription is the atteſtation of Aſſent unto every thing they ſubſcribe, are greatly afflicted in their thoughts about it.

There are ſome, who by their Subſcription to the 4 Controverted Articles, intend no more than a ſolemn Promiſe of Peaceable Submiſſion, not determining one way or other about the Difference there is between a Biſhop and a Presbyter. Though they ſubſcribed the Articles, yet they never took the Book of Ordering Biſhops, Prieſts and Deacons (as Arch-Biſhop Uſher obſerves) in their Creed, nor did they think themſelves by their Subſcription obliged to a ſtrict, Rigorous and conſtant obſervation of every Ceremony, &c. There are others no way Inferiour to theſe for Learning, or Integrity, who, tho they have no ſcruple about matters of Church Government, or Ceremony, have as many concerning Points of another Nature, to which they ſubſcribe in Chillingworths and Bramhals ſenſe.

Theſe Perſons by Preaching, Printing, or otherwiſe will never contradict, or oppoſe the ſcrupled Articles, but cannot bear the thoughts, that their Subſcription ſignifie their Aſſent unto them as True. I will only Inſtance in one or two.

Art. 8. The three Creeds, Nice Creed, Athanaſius's Creed, and that which is commonly called the Apoſtles Creed, ought throughly to be received and believed.

Theſe words [THROUGHLY to be received and believed] ſeem to ſignifie nothing leſs than that every Part, Branch, Article and Clauſe of every one of theſe three Creeds muſt be received and believed, ſo that although the Word Believe is not ſet before every Article in any one Creed, yet as the Learned Biſhop Pearſon Obſerves, This Word [I Believe] is not to be On the Creed. p. 1. imagined to ſtand only where it is expreſſed, but to be carried through the whole Body of the Confeſſion, for, tho it be but twice actually Rehearſed [in the Apoſtles Creed,] yet muſt we conceive it virtually prefixed to the Head of every Article;—Neither is it to be joyned with every compleat Article only, but where any Article is not a ſingle Verity, but comprehenſive, there it is to be looked upon as affixed to every Part, or ſingle Truth contained in that Article,—ſo that this Credo rightly conſidered multiplieth it ſelf to no leſs than a double number of the Articles, and will be found at leaſt twenty four times in the CREED.

What this Reverend Prelate, to the great ſatisfaction of our Church, ſaith of the Apoſtles Creed, may for the ſame reaſon be ſpoken of the Athanaſian, and until the Church declares otherwiſe we muſt take the Minatory Clauſes for Parts of the Creed, eſpecially it is in the very Body of the Creed it ſelf, [He therefore that will be ſaved muſt think THUS of the Trinity.] For this Clauſe, as every other Part in the Body of the Creed is every way guarded with a Minatory Sentence. The begining of the Creed is thus; [Whoſoever will be ſaved, before all things it is neceſſary that he hold the Catholick Faith; which Faith, except every one do keep Whole and Undefiled, without doubt he ſhall Periſh everlaſtingly.] Then follows the Doctrine of the Trinity and Incarnation, and in the cloſe of the Creed it is [This is the Catholick Faith, which except a Man believe Faithfully, he cannot be ſaved.]

Between theſe two clauſes in the Body of the Creed, comes in this, viz. [Whoever will be ſaved muſt think THUS of the Trinity.]

Who then can conſider how often this Minatory Sentence is inſerted in the Creed even in the beginning, the Body and cloſe of it, and not think it a Part? Eſpecially conſidering that in the Rubrick, the Title of Athanaſius's Creed is given to the whole Qui conque vult; thereby making theſe clauſes and branches a Part of it, to which we ſubſcribe by our Subſcription to this Article; and it cannot be denyed, that theſe clauſes exclude from Salvation, not only thoſe? who reject the whole, but all that do reject any one clauſe that is about the Trinity, whoever thinks not of it as there expreſſed cannot be ſaved, and we by Subſcription to this Article approve of this Damning clauſe; which conſideration ſhould (methinks) move Vox Clexi to deſire eaſe in this matter; for Pag. 32. He openly declares that he thinks it not neceſſary to Salvation that every Man ſhould believe, that Article of the Proceſſion of the Holy Ghoſt, which yet is in this Creed; and by another Article near it, Whoever will be ſaved muſt believe the Proceſſion, and every other particular of this Creed concerning the Trinity, whereby I am afraid our ſeverity will light not only on the Greek Church, but on Thouſands of our own Communion, who, though they are not Antitrinitarians, for they believe in God the Father, God the Son, and God the Holy Ghoſt, do not underſtand the controverſie about the Proceſſion, nor ſome other paſſages in Athanaſius his explications.

Whatever is the Latitude of ſome, the perplexities occaſioned by this Article unto others of our Church, who have merited greatly of Her, cannot but move a compaſſionate Convocation to offer ſomewhat for their Relief.

Article 18. Of Obtaining Salvation only by the Name of Chriſt. They alſo are to be had ACCURSED, that preſume to ſay, that every Man ſhall be ſaved by the Law, or Sect which he profeſſeth, ſo that he be diligent to frame his Life according to that Law, and the Light of Nature. For Holy Scripture doth ſet out unto us, only the NAME of Jeſus Chriſt, whereby Men muſt be ſaved.

As to this Article it is moſt certain, that amongſt the Engliſh Gentry, who have had their Education in our Church, and are Men of great Learning, good ſenſe and Sobriety, there are many worthy Perſons, who cannot entertain too reſtrained thoughts of Gods Merciful Nature, but are of Opinion, that ſuch as Live without the Law, ſhall be Judged without the Law, that every one Fearing God, and working Righteouſneſs in what Nation ſoever ſhall be accepted of God; that the Efficacious Vertue of Chriſts Death is of larger extent than the knowledge of his Name, and that more are ſaved by him, than explicitly believe in him: Beſides there are ſome great Divines in the Reformed Churches abroad as well as of our own Communion, whoſe Charity cannot be comprehended within the narrow Limits of Calviniſtic Rigor. Theſe think charitably of ſome Heathens, of a Socrates, an Antonine, a Cicero, &c. whoſe Morals infinitely exceed thoſe of ſome Cenſorious and Debauched Chriſtians, whom at their Funerals we pronounce Bleſſed.

But by a ſtrict ſubſcription we muſt not only curſe the Heathen, but all our Gentry, and Forreign as well as our own Divines, who hope well of the Heathen.

There hath been an Intimation of this given by a very worthy Perſon, Pag. 13, 14. a Miniſter in the Country in his Letter to a Member of the Convocation, and it is done with much Warineſs and Caution, and it's hoped 'twill meet with a fairer entertainment than Vox Cleri hath given it, but leſt through the Diſtempers of ſome Men, it ſhould fail of the deſired ſucceſs, it's thought neceſſary to ſend this Humble Supplicant after it.

I know it's a very tender Point, and we living in a very Querulous Age, the Reaſon for a more Gentle Handling it, is the ſtronger. However, ſeeing our greateſt danger in this particular was likely to ariſe from the Clamours of our Diſſenting Brethren, who now are as deeply Plunged into Perplexities of this Nature as the moſt ſcrupulous ſubſcriber of our own Communion, the chief, if not only Reaſon againſt our appearing for Relief in this matter, is over.

Our Diſſenting Brethren have been very ſevere upon us, charging us as though our ſubſcriptions had been unconſcionably Raſh, becauſe they were to Articles, which we could not take into our Creed, and ſubſcribed unto them only as unto Articles of Peace and Concord: To this diſtinction their moſt Learned Defender hath given many an angry Anſwer, and very lately in his Engliſh Nonconformity thus writes of it: Some Brains will p. 47. be cheated with a meer Noiſe of Words, as Birds with a Whiſtle: We deny not but Peace is one of the ends of the Impoſitions: But the Queſtion is, what are the means, or whether they will take it for Conformity to Promiſe [I will live Peaceably] or [I Aſſent I ſhould live in Peace]. Are you not bound in Order to Peace to Aſſent, and Conſent to all things in the Books? Say [I Aſſent that ſome things are True and Good, and ſome things Falſe and Bad, which yet for Peace I will uſe] and Try how it will be taken.

To whom I Anſwer. 1. That according to your own Doctrine, if the Church, that continues the Impoſition, allows of our Diſtinction it is good, and though the whole ſtrength of your great Book turn on this Hinge, it immediately dwindles into nothing. And ſeeing the Church hath not been unacquainted with the Opinion of Chillingworth, Uſher, and Bramhall, and that their Opinion is cloſed with by many great Divines amongſt our Clergy; may we not Preſume that the Churches Silence in the matter is an Allowance. I am perſwaded that there are many Honeſt and Worthy Perſons, ſome of your own Friends eſpecially, who ſcruple the Ceremonies more than any other thing, who take thus much for granted.

If you ſay they are miſtaken, though I won't be poſitive, I am afraid ſo too;. and therefore preſs for ſome Redreſs. However, when you paſs Cenſure on them, you muſt remember that it's not for an Equivocal Subſcription, but their miſtaking the Churches Sence. But 2. you, and your Party, Dear, Brother, of all Men in the World, ſince your own Subſcription ſhould not complain of ours. Your Caſe and ours is now the ſame. Though we have run farther than you by our Subſcription, yet you have followed us in the ſame Path, and have fallen on ſome of the ſame Rocks, and have got a great way within the ſame Labyrinth and need as much the help of the Convocation and Parliament to extricate your ſelves as any of our Communion do.

I will endeavour to clear thus much by making ſome Reflections R. B's Senſe of the Subſcribed Articles of Religion. p. 3. on two or three of your Subſcribed Articles. Art. 3. HE WENT DOWN INTO HELL] that is, into Hades, the State of ſeparated Souls: Of which See Arch-Biſhop Uſhers Anſwer to the Jeſuits.

This Article you cannot Subſcribe without an Expoſition, and your Expoſition ſuch as makes your ſenſe more doubtful. For though by Hell you underſtand Hades, by which you mean, the State of ſeparated Souls; yet it is as delivered by Arch-Biſhop Uſher, who gives ſuch different accounts of the ſignification of Hades, that we cannot tell but by Hell you may intend Heaven; for Hades as it imports the State of ſeparate Souls is by ſome in Uſher uſed to ſignifie Heaven.

In the Eccleſiaſtical Uſe of the Word, Hell (ſaith Uſher) Anſwer to the Jeſuits Challenge of Limbus Patrum, p. 316. is extended to expreſs the Greek Hades, and the Latin Inferi, and whatſoever is contained under them, and ſo ſignifies the place of all the Dead in common, and not of the Wicked only.—Now as the common condition of the Dead is conſiderable three manner of ways, either in reſpect of the Body ſeparated from the Soul, or of the Soul ſeparated from the Body; or of the WHOLE MAN indefinitely conſidered in this State of ſeparation: So do we find the word Hades to be applied by the Antient Greek interpreters of the Old Teſtament to the common ſtate and place of the Body ſevered from the Soul: By the Heathen Greeks, to the common ſtate and place of the Soul ſevered from the Body, and by both of them to the common ſtate of the Dead.

But you in your Expoſition terminating your ſenſe to the ſtate of ſeparate Souls as explicated by p. 360. the Arch-Biſhop; we will ſee what it is that he ſaith of it; and it is thus, With Forreign Authors the word Hades ſignifies ordinarily the Common Lodge of Souls ſeparated from their Bodies, whether the particular Place aſſigned unto each of them be conceived to be an Habitation of BLISS, or of MISERY.— To heap up many Teſtimonies out of p. 364. of Heathen Authors to prove that in their underſtanding, All Souls went to Hades, & received there either PUNISHMENT, or REWARD, according to the Life they lived in this World; would be but a needleſs work.—If any Man deſire to inform himſelf herein, he may repair to Plutarchs Conſolatory Diſcourſe written to Apollonius, where he ſhall find the Teſtimonies of Pindarus, and many others, alledged touching the State of the Godly in HADES.

Thus the word Hell imports as much as Hades, and Hades is the place of ſeparate Souls; whether in Bliſs, or Miſery, but whether you mean by Hell the place of Miſery, or Bliſs, is not clear. It's probable, that as ſome Papiſts by Paradiſe, which is the third Heaven, underſtand Hell, ſo by Hell (as Doctor Biſhop falſely chargeth the generality of Proteſtants,) you really intend Heaven.

Maſter Broughton (as the Arch-Biſhop intimates) has been too forward in owning this Opinion, which yet he might Defend, as what the words will bear, for Heaven it ſelf may be comprized within the Notion of Hades, and 〈 in non-Latin alphabet 〉 , which is rendred Deſcend, though Ten times uſed in the Acts of the Apoſtles, yet in none of all theſe places ſignifieth any Deſcending from a Higher place unto a Lower, but removing ſimply from one place to another.—I omit the Phraſes of Deſcending in Praelium, in Forum, in Campum, in Amicitiam, in Cauſam, &c. So far the Arch-Biſhop.

But though the Greek in the Apoſtles Creed will bear this ſenſe yet the Article being in Engliſh, unleſs by [Deſcending] we may underſtand [Aſcending] and by [Hell] we may underſtand [Heaven,] 'twill not be eaſie for you to faſten this ſenſe on the words; or to come more cloſe to your own way of ſpeaking, we may return your own Argument upon you. If by [went down] you mean [not went down] and if by [Hell] you mean [not Hell] we muſt better know what you mean before we ſubſcribe in your ſenſe, elſe you may make it lawful to ſubſcribe to any thing in the World, and ſay you mean better than you ſpeak.

That I take you right appears thus: When you ſpeak by way of Explication, that by Hell you mean the State of ſeparate Souls, all know that thoſe Souls thus ſeparated, muſt be Lodged ſomewhere, they muſt be either in Heaven, or in Hell, or in Limbo, or in Purgatory; and ſeeing 'twould be the greateſt abuſe to Inſinuate, that you hold any other Place after this Life than Heaven, and Hell, you muſt believe that as ſoon as Chriſt's Soul was ſeparated from His Body it went ſomewhere, it muſt be to one of theſe places.

If you had been of Opinion that it went to Hell, there had been no need of any Expoſition; your Naked ſubſcription, as unto an Article of Faith, wou'd import ſo much: The words are plain, [going down into Hell; Deſcended into Hell, all know what [going down] meaneth, and all take [Hell] to ſignifie the place of the Damned. Thus it ſignified in Edward the Sixth his Days, as appears by the additional Clauſe, [For his Body lay in the Grave till the Reſurrection, but his Soul being ſeparate from his Body remained with the Spirits, which were detained in Priſon; that is to ſay, in Hell, and there Preached unto them, as witneſſeth that Place of PETER,] ſo that the Words of our Article in Edward the Sixth's time were expreſſive of the Deſcent of Chriſts Soul into Hell, which, being retained by us ſtill, muſt be ſuppoſed to be in the In the Synod in the days of Q. Elizabeth, the Articles, which continue ſtill in Force, deliver the Same Deſcent, but without any the leaſt Explication, or Reference to any particular Place of Scripture. Biſhop Peirſons Expoſ. of the Creed, Ed. 4. p. 226. Same ſenſe. The leaving out this Clauſe, only ſheweth, that we are not bound to believe that Chriſt went into Hell to Preach: But as Of the Church. lib. 5. cap. 19. Doctor Field, as thorough a Proteſtant, as any Diſſenter in England tells us: The end of Chriſts going down into the Hell of the Damned was only to faſten Condemnation to the Devils, and his Angels to Another Opinion hath obtained, eſpecially in our Church, that the end for which Chriſt Deſcended into Hell, was to Triumph over Satan, and all the Powers below within their own Dominions. Biſhop Peirſon ubi ſup. p. 247. See B. Bilſ. p. 294. Triumph over the Principalities of Darkneſs, to ſecure us from being ſurprized by them, and to prevent our going thither, not to fetch back any that were there already.

But that Chriſt Deſcended into the Hell of the Damned was generally received by Proteſtants, is aſſerted by this Doctor: And that others of our Church are of another Opinion I grant; but then it doth the more ſtrongly infer the neceſſity our Church lieth under of Declaring her ſenſe of it; and that until thus much be done, the ſafeſt way of Subſcription is as Chillingworth, Uſher, and Bramhall, affirm it to be. However, let the Subſcription be after what manner ſoever, it is manifeſt, that this Reverend Nonconforming Brother can never Subſcribe this one Article in his expounded ſenſe more honeſtly than we ſubſcribe all the reſt. And that notwithſtanding his ſeverity againſt us for ſubſcribing the 4 Controverted Articles, the Liturgy, &c. it's not over difficult to run him and his Brethren to the ſame ſtraits for ſubſcribing 36, which he thinks he hath driven us unto, by reaſon of our larger ſubſcription: We find as many Perplexities in thoſe Articles they ſubſcribe, as they can ſhew us in any they refuſe; and even in this one Article I doubt not but the more Learned and thoughtful amongſt that Party, will ſee enough to Perplex them: The Learned Arch-Biſhop was of Opinion that it Uſher ubi ſup. p. 417. was too Perplexing; To ſpeak the Truth (ſaith he) it is a matter above the reach of the common People to enter into the Diſcuſſion of the full meaning of this Point of the Deſcenſion into Hell;—He therefore leaves it to be conſidered by the Learned, whether any ſuch Controverted matter, may fitly be brought in, to expound the Rule of Faith by, which being common both to the Great and Small Ones in the Church, muſt contain ſuch verities only as are generally agreed upon by the common conſent of all True Chriſtians.

Artic. 4. Chriſt took again his Body with Fleſh and Bones, and all things appertaining to the Perfection of Man's Nature, wherewith He Aſcended into Heaven and there ſitteth, &c.

The words of this Article are Plain, and eaſie enough to be underſtood, for what can [Fleſh, Bones, and all things Appertaining to the Perfection of Man's Nature] import leſs than what, (to uſe the School term) we call formally Fleſh, and Bones, and it's as clear that [herewith Chriſt Aſcended into Heaven and there he ſitteth,] ſo that there is no need of an Expoſition of this Article; where the Senſe is ſo evident we may immediately declare our Aſſent, or Diſſent: And this Reverend Brother inſtead of Explicating it, writes a confutation of it.

In your Preface you tell us, that you Subſcribe them, and that you may not be Unconſcionably Raſh in ſubſcribing, you here tell all whom it may concern, how you underſtand the words which you Subſcribe: And under this Article, which ſpeaks of formal Fleſh, and Bones you aſſure us, that the Body of Chriſt now in Heaven is not the ſame thing which we call formally Fleſh, and Bones, your ſubſcription therefore muſt be in this ſenſe by [Fleſh] you mean [not Fleſh] by [Bones] you mean [not Bones] and ſo Subſcribe to this Part of the Article that Fleſh, and Bones are in Heaven: Whether any of our Church ever did, or can Subſcribe in a larger ſenſe, let the World Judge.

Artic. 6. In the name of the Holy Scriptures, we underſtand thoſe Canonical Books of the Old and New Teſtament, of whoſe Authority was NEVER any doubt in the Church.

Theſe words are as Excluſive as the wit of Man can Invent: What Books ſoever-therefore, of whoſe Authority there hath been any doubt in the Church, are by this Article ſhut out from the Number of Canonical Scriptures; and yet to this Article this Reverend Brother doth thus ſubſcribe.

Expoſ. Not excluding the Epiſtle to the Hebrews; James, 2 Peter, Jude, 2 and 3 John, Revelation, which divers Churches long doubted of.

This Article excludes from the Canon all thoſe Books, of whoſe Authority there have been any doubt in the Church; and you ſubſcribe in a ſenſe, which excludes not every ſuch Book, ſo that by [Never] you mean [not Never] and in this ſenſe ſubſcribe.

If it be ſaid that all our Clergy do the ſame, I anſwer, we do not by ſubſcription Aſſent to every Article, we only Promiſe not to contradict them, waiting for the time in which the Church will Eſtabliſh our ſenſe, or ſome other way give eaſe to the ſubſcriber: But this worthy Perſon, doth expoſe our diſtinction and ſubſcribes himſelf very ſtrictly by putting this looſe and contradictious ſenſe on the Article.

I could give many other inſtances of this Nature, but theſe are enough, and yet I cannot forbear adding one more, becauſe this great Man hath ſaid ſo much againſt it, and yet unawares ſubſcribed unto it without an Expoſition.

The ſixth Point of our Nonconformity (ſaith he) is a New The Engliſh Nonconformity. c. 9. Article of Faith in theſe words, in the Rubrick which we muſt profeſs Aſſent and Conſent unto [it is certain by the Word of God, that Children, which are Baptized, and Dying before they Commit actual Sin, are undoubtedly Saved: This is a New Article, never made for us before 1662.

But wherein doth the New Article differ from this Aſſertion [That Infants being Baptized and Dying in their Infancy are by Chriſts Sacrifice waſhed from their Sins, brought to Gods Favour, and made his Children, and Inheritors of his Kingdom of Heaven.]

Both theſe Articles ſpeak of Infants Baptized, and that Indefinitely, and of their Dying in their Infancy, or which is the ſame, before actual Sin is committed, and being waſhed from their Sins by Chriſt's Blood, brought to Gods Favour, made his Children, and Inheritors of his Kingdom of Heaven, ſignifie ſo much as that they ſhall be undoubtedly ſaved; theſe ſeveral expreſſions are a full Deſcription of Salvation; I can ſee then no difference de re between theſe two Articles, and how New ſoever the former may be the latter is as Old as the Homilies of our Church, which our Clergy have ſubſcribed above an Hundred Years. And if we conſider in what Homily this Article is, and for what reaſon it is there inſerted, I am inclined to think, that on an enquiry this Reverend Perſon, and the Diſſenting Miniſters will be found to have really ſubſcribed it.

It is in the Homily of Juſtification, and it is there inſerted as a ſpecial ground of the Comfortableneſs of that wholſom Doctrine; we will therefore conſult the 11th Article, which refers to this Homily, and ſee how far thoſe, who ſubſcribe to this Article do thereby Aſſent unto the matter of this Homily.

Artic. 11. We are accounted Righteous before God, only for the Merit of our Lord and Saviour Jeſus Chriſt by Faith, and not for our own works; or deſervings. Wherefore, that we are juſtified by Faith only, is a moſt WHOLESOM Doctrine, and VERY FULL OF COMFORT, as more LARGELY is EXPRESSED in the Homily of Juſtification.

This Doctrine is a moſt wholeſom Doctrine, and VERY FULL OF COMFORT. But in what reſpects ſo comfortable, what are the grounds thereof?

That we may know in what reſpects, & on what grounds, we are by the Article directed to the Homily, where it is thus more largely expreſſed: For the more full underſtanding the ſame it is our part to remember how that all the World being wrapped in ſin by breakin of the Law, God ſent his only Son, our Saviour Jeſus Chriſt into this World, to FULFILL THE LAW FOR US, and by ſhedding of his moſt Precious Blood, to make a Sacrifice and ſatisfaction; or, (as it may be called) amends to his Father for our ſins, to aſſwage his Wrath and Indignation, conceived againſt us for the ſame: Inſomuch, that Infants being Baptized, and Dying in their Infancy, are by this Sacrifice waſhed from their Sins, brought to Gods Favour, and made his Children, and Inheritors of his Kingdom of Heaven.

Here then is the Article, and a part of the Homily; the Article holds, that the Doctrine of Juſtification is very full of comfort, as expreſſed more largely in the Homily: The Homily tells us, that for the more full underſtanding hereof we muſt remember how Chriſt has fulfilled the Law for us, made himſelf a Sacrifice, inſomuch that Baptized Infants Dying in their Infancy, ſhall by Chriſts Blood be waſhed from their Sins and ſaved. Now this is a very great ground of joy, and hereby the Doctrine of Juſtification is become the more abundantly comfortable; and by ſubſcribing to this Article thus worded, we alſo ſubſcribe unto this Homily, that is to ſay, as the Article is an Epitome of the Homily, and the Homily an Explanation of the Homily, and the Homily an Explanation of the Article in ſubſcribing to the former, we ſubſcribe to the Doctrine contained in the latter. In ſubſcribing to the Article we ſubſcribe to every Doctrine in this Homily, that ſets forth the comfortableneſs of Juſtification through Jeſus Chriſts Merits by Faith alone; and herein doth the Homily ſhew the comfortableneſs of this Doctrine by aſſuring us that all our Children that have been Baptized, Dying in their Infancy, are ſaved: So that this Reverend N. Conforming Brother ſubſcribing to this part of the 11th. Article, cloſes with the very Doctrine for which he ſo much condemns our Clergy.

I have inſiſted thus long on the ſubſcriptions of our Diſſenting Brethren, that whilſt we preſent our humble ſupplications to the Convocation for Redreſs, they may ſee that there is no reaſon for their Reproaching us with our ſubſcriptions.

That our Clergy, notwithſtanding their Unanimous ſubſcribing the ſame Articles, have different thoughts about them, is not denied by any of us.

That this may be without falling under the Odious Guilt of Equivocation and Mental Reſerves is cleared by the diſtinction there is between Articles of Peace, and Articles of Faith. By ſubſcribing we think we are not obliged tobelieve them, but only not to contradict, or oppoſe them.

That this our ſenſe is not allowed by the Church is more than we dare be poſitive in. There are three great Worthies of our Communion who doubt it not; and we have oft in Publick-Prints declared our ſenſe without Rebuke or Controul; and if notwithſtanding, the Church is againſt our Senſe, we cannot be Cenſured for Equivocation, the utmoſt can be ſaid againſt us is, that we have miſtaken the Churches ſence, which is not ſo great a Crime as the declaring Aſſent to an Article when really we do not believe it to be true.

However, that there are difficulties attending our Way is yielded, and the Arguments againſt it ſo ſtrong, that on a Review, from a fear that our Subſcription ſignifies our Aſſent to every ſubſcribed Article, many Perplexities ariſe in our Minds: For which Reaſon, we do moſt Humbly beſeech both Houſes of Convocation to take this Caſe into their Conſideration, that what in their Great Wiſdom they think meet for the Peace and Quiet of the Minds of many Godly and Learned Divines, True and Obedient Sons of the Church may in this matter be done.

FINIS.