Nine cases of conscience occasionally determined by Robert Sanderson.

Schism. Object. III.

The last Objection is that of Schism. The Objectors hold all such persons, as have opposed either against Liturgy or Church Government, as they were by Law established, within the Realm for no better than Schismaticks: and truely I shall not much gainsay it. But then they argue, that for them to do the same thing in the public worship of God, that Schismaticks do, and for the doing whereof especially it is that they justly account them Schisma∣ticks, would (as they conceive) involve them in the Schism also, as partakers there∣of in some degree with the other: And their Consciences also would from Rom. 14. 22. condemn them, either of Hypocrisie in

allowing that in themselves and in their own practice which they condemn in o∣thers, or of uncharitableness in judging others for Schismaticks for doing but the same thing which they can allow them∣selves to practise; for all that such persons, as they call Schismaticks, do in this matter of the Church Service, is but to leave out the Churches prayers, and to put in their own: Or, say this should not make them really guilty of the Schism they detest, yet would such their symbolizing with them seem (at least) a kind of an unworthy compliance with them more than could well become the simplicity of a Christian, much less of a Minister of the Gospel, whose duty it is to shun even the least appearance of evil, I Thes. 5. Besides, that by so doing they should but confirm these men in their Schis∣matical principles and practice.

This Objection hath three branches; To the first whereof I oppose the old say∣ing, Duo cùm faciunt idem non est idem: which although spoken quite to another purpose, yet is capable of such a sense as will very well fit our present purpose also. I answer therefore in short; That to do the same thing that Schismaticks do (especial∣ly

in times of confusion, and until things can be reduced into better Order, and when we are necessitated thereunto to prevent greater mischiefs) doth not necessarily in∣fer a partaking with them in Schism; no, nor so much as probably, unless it may ap∣pear upon probable presumptions other∣wise, that it is done out of the same schis∣matical spirit, and upon such schismatical principles as theirs are.

The other two branches, viz. that of seeming compliance with Schismaticks, and that of the ill use they make of it to confirm them in their Schism, do upon the matter fall in upon the aforesaid point of Scandal, and are in effect but the same ob∣jection only put into a new dress, and so have received their answer already. And the only remedy against these fears (as well that of Scandal, as this of Schism) is the same which is there prescribed, even to give assurance to all men by our carriage and behaviour therein, that we do not lay aside Common-Prayer of our own accord, or out of any dislike thereof, neither in contempt of lawful Governors, or of the Laws, nor out of any base compliance with the times, or other unworthy secular

self ends, nor out of any schismatical prin∣ciple, seditious design, or innovating hu∣mour; but meerly inforced thereunto, by such necessity as we cannot otherwise avoid, in order to the glory of God and the public good, for the preservation of our Families, our Flocks, and our Functions, and that with the good leave and allowance (as we have great reason to believe) of such as have power to dispense with us and the Laws in that behalf. This if we shall do, bona fide, and with our utmost indeavours, in singleness of heart, and with godly in∣tention, perhaps it will not be enough to prevent either the censures of inconside∣rate and inconsiderable persons, or the ill use may be made of our example through ignorance of some, Scandalum pusill rum; or through the perversness and malice of o∣ther some, Scandalum Pharisaeorum, as the Schools term them. But assuredly it will be sufficient in the sight of God, and in the witness of our own hearts, and to the Consciences of considering and Charitable men, to acquit us clearly of all guilt, ei∣ther of Scandal or Schism in the least de∣gree. Which we may probably do by ob∣serving these ensuing, and such other like,

general directions, (the liberty of using such meet accommodations, as the circum∣stances and in particular Cases shall require evermore allowed and reserved) viz.

1. If we shall decline the Company and society of known Schismaticks, not con∣versing frequently and familiarly with them, or more than the necessary Affairs of life, and the rules of Neighbourhood and common Civility will require; espe∣cially not to give countenance to the Church-assemblies, by our presence among them, if we can avoid it.

2. If we shall retain as well in our com∣mon discourse, as in our Sermons, and the holy Offices of the Church, the old Theo∣logical and Ecclesiastical terms and forms of Speech, which have been generally recei∣ved, and used in the Churches of Christ, which our people are well acquainted with, and are wholsom and significant: And not follow our new Masters in that uncouth affected garb of Speech or canting Lan∣guage rather (if I may so call it) which they have of late time taken up, as the sig∣nal, distinctive, and characteristical note of that which in their own language they call the Godly Party or Communion of Saints.

3. If in officiating we repeat not only the Lords Prayer, the Creed, the Ten Commandments, and such other passages in the Common-Prayer-Book, as (being the very words of Scripture) no man can except against, but so much also of the old Liturgy besides, in the very words and syl∣lables in the Book, as we think, the Mini∣sters of State in those parts where we live will suffer, and the Auditory before whom we officiate will bear; sith the Officers in all parts of the Land are not alike strict▪ nor the people in all Parishes not alike dis∣affected in this respect.

4. If where we must of necessity vary from the words, we yet follow the Order of the Book in the main parts of the holy Offices, retaining the substance of the Pray∣ers, and imbellishing those of our own making, which we substitute into the place of those we leave out, with Phrases and Pas∣sages taken out of the Book in other places.

5. If where we cannot safely mention the particulars expressed in the Book, as namely, in Praying for the King, the Queen, the Royal Progeny, and the Bi∣shops, we shall yet use in our Prayers some such general terms, and other intimations

devised for the purpose, as may sufficiently convey to the understandings of the peo∣ple, what our intentions are therein, and yet not be sufficient to fetch us within the compass of the Ordinance.

6. If we shall in our Sermons take occasi∣on now and then, where it may be perti∣nent, either to discover the weakness of the Puritan principles and tenents, to the People; or to shew out of some passages and expressions in the Common-Prayer-Book, the consonancy of those Observations we have raised from the Text, with the judg∣ment of the Church of England, or to justi∣fie such particular passages, in the Letany, Collects and other parts of our Liturgy, as have been unjustly quarrelled at, by Pres∣byterians, Independents, Anabaptists, or other (by what name or title soever they be called) Puritan Sectaries.

Thus have I freely acquainted you both with my practice and judgment in the point proposed in your Friends Letter; How I shall be able to satisfie his or your judgment in what I have written, I know not: How∣ever, I have satisfied both your desire and his in writing and shall rest,

Your Brother and Servant in the Lord,

Novemb. 2. 1652.