An Endeavour after further union between conforming & nonconforming Protestants in several particulars by a minister of the Church of England.

An Endeavour after further Ʋnion between Con∣forming and Nonconforming Protestants.

1. THE Nonconforming Brethren scruple subscribing this Clause in the 20th Article of the Church of England, The Church hath Power to decree Rites or Ceremonies, and Authority in Controver∣sies of Faith. I conceive that here is nothing dissonant from the Principles and Practice of the Nonconforming Brethren themselves. The foresaid Clause hath two Parts; one supposeth that the Church hath Power to decree Rites or Ceremonies; the other supposeth that the Church hath Authority in Controversies of Faith. I begin with this latter first. By the Church I understand the Society of Faithful People in Christ Jesus, the Body of Christ. This Society must needs have Ministerial Authority in Controversies of Faith, as is plain from 1 Cor. 2.15. But he that is spiri∣tual judgeth all things; yet he himself is judged of no Man. Now the Church is a Spiritual Society, consisting of Men endued with the Spirit of Christ, whereby they are capable of discerning spiritual things spiritually, and consequently of discenning, judging, and deciding each Man for his own Soul, what is of Faith, and what is not of Faith. This Reason is plainly hinted in the following Verse in these Words, We have the Mind of Christ; that is, we who are godly in Christ Jesus, have spiritual Understanding in the things of Christ; we know his Voice, and follow him, and turn from the Voice of Strangers. Beloved, believe not every Spirit, but try the Spirits whether they are of God; because many false Prophets are gone out into the World, 1 John 4.1. Now the Church is Christ's Beloved; and here she is com∣manded not to believe every Spirit, but to try the Spirits whether they are of God; because many false Prophets are gone out into the World. But she may not presume to try the Spirits, if she have no Authority to try them; and she cannot have Authority to try the Spirits, and to discern be∣tween the Voice of Christ and the Voice of Antichrist, but she must needs have Authority in Controversies of Faith. Do not the Nonconforming Brethren reject Socinianism, Arianism, Pelagianism, the Popish Mass, and other the like Heresies and Delusions? By what Authority do they re∣ject them, and embrace the contrary Truths, and oblige all their Flocks so ••o do, if really the Church hath no Authority in Controversies of F••••••h? It is then plain from their own Principles and Practice, that they do well allow the Church to have Authority in Controversies of Faith, that

is, Ministerial Authority dependent on, and subject to Christ her Head: which is the plain meaning of the Article, as is manifest from the whole Tenour thereof, and the rest of the Articles subscribed by the Nonconfor∣mist Brethren themselves.

2. Then for the other Branch, That the Church hath Power to decree Rites or Ceremonies, that is, decent and useful Rites or Ceremonies, circa Sacra, about holy Things. That there are such, the Nonconformists will not deny. I instance in the taking of an Oath; this is a Sacred Thing, a Reli∣gious Act, and a part of God's Worship pertaining to Natural Religion, common to us and Heathens, unalterably fixed by God as touching the Substance thereof, but not as touching the external Form and Manner of taking it; here is a Latitude left by God. And there may be innocent Variety; divers Countries may have divers Fashions, and the same godly Man and Church of God may see cause to vary the Rite and Solemnity of Swearing. As Abraham, Gen. 14.22. swore with his Hand lifted up unto the Lord, the most high God. At another time he made his Servant swear with his Hand put under the Thigh of Abraham his Master, Gen. 24. Those who in the late Times in these Nations took the solemn League and Covenant, swore with their right Hand lift up to Heaven: But now both Conforming and Nonconforming Protestants, generally in England and Ireland, and, as I suppose, in Scotland also, swear with their right Hand laid upon the Bi∣ble, as a Rite or Ceremony not unlawful. Again, it is well known that the French Protestant Ministers do use to preach with their Hats on, but the Protestant Ministers in England, Scotland and Ireland, (not to name other foreign Churches) do use to preach with their Hats off. Now Preaching the Gospel is a sacred Thing, a religious Act, as all agree; and the Nonconformists will not deny but that for Substance it is unalterably fixed by God, but whether with the Hat on or off is not precisely deter∣mined by him. Here there may be innocent Variety, it is clearly a Rite or Ceremony about a religious Act; one Church hath this Rite or Ceremo∣ny, another Church hath another Rite or Ceremony quite contrary, and yet both Ways lawful before God in the Judgment of the Nonconformist Brethren themselves. For in things of this nature Custom creates a Law, otherwise the Apostle had argued very weakly; But if any Man seem to be contentious, we have no such Custom, neither the Churches of God, 1 Cor. 11.16.

3. Again, giving notice to the People by the ringing or tolling of a Bell at what time to assemble for God's publick Worship, as also the testifying of our Joy and Thankfulness to God on a 5th of November, by ringing of Bells, and by Bonfires, and on the like extraordinary Days of Thanksgi∣ving, are clearly Rites or Ceremonies, circa Sacra, about holy Things, no

where prescribed by God, and yet held lawful and useful by the Noncon∣formist Brethren themselves. And therefore they must needs own that the Church hath Power to decree innocent, useful and decent Rites or Ce∣remonies, circa Sacra, about holy Things, there being clearly some such. Ceremonies or Rites in use among all the Churches of Christ, approved by the Nonconformist Brethren, no where ordained by God; it being suffici∣ent as to things of this nature, that they are no where forbidden by God, and being established by general Usage and Custom of the Church where we live, that is equivalent to a Decree, and proves that the Church hath Power from Christ to begin and introduce such laudable and useful Rites and Ceremonies, as to continue the Use and Observation thereof. Nee Disciplina ulla est in his melior gravi prudentique Christiano, quàm ut eo modo agat, quo agere viderit Ecclesiam ad quamcunque forte devenerit. Quod enim neque contra fidem, neque contra bonos mores injungitur, indifferenter est haben∣dum, & pro eorum inter quos vivitur Societate servandum est. August. Epist. 118. ad Jan.

4. It being thus plain that the Church hath Power to decree Rites or Ceremonies, and that these may not be the same in all places; then not on∣ly this part of the 20th Article of the Church of England, but also the whole 34th Article, as being for substance the same more largely expressed, must needs be sound, and consonant to the Principles and Practice of the Non∣conformist Brethren, and may safely be subscribed by them. The Words of the 34th Article are these; It is not necessary that Traditions and Ceremo∣nies be in all Places, one, or utterly like: for at all times they have been divers, and changed, according to the diversity of Countries, Times, and Mens Man∣ners; so that nothing be ordained against God's Word. Whosoever through his private Judgment, willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by Common Authority, ought to be rebuked openly, (that other may fear to do the like) as he that offendeth against the common Order of the Church, and woundeth the Consciences of the weak Brethren. Every Parti∣cular or National Church hath Authority to ordain, change and abolish Ceremo∣nies or Rites of the Church, ordained only by Man's Authority, so that all things be done to edifying.

5. If we desire a publick Exposition of the Doctrine of the Church of England touching this matter, there is that of Mr. Thomas Rogers, perused, and by the lawful Authority of the Church of England allowed to be publick. He in that Exposition declareth, that the Church hath no Power to appoint what Rites or Ceremonies she will: for she must decree none which be, either, for their own Nature, impious;—or for Use, superstitious;—or for their Weight, over-heavy, and grievous to be born;—or for their

Worthiness, in the Eyes of the Ordainers, either of equal Price, or of more account than the very Ordinances of God;—or against the Liber∣ty of Christians, and to the entangling of them again with the Yoke of Bondage: or last of all, any way contrary to the Commandments, Word, and Will of God. But the Rites, Ceremonies and Constitutions of the Church, they must make altogether, and tend both to the nourishing and increase of Love, Friendship, and Quietness among Christians, and also to the retaining of God's People in the holy Service, Worship and Fear of God, according to the Rule of the Apostle,—Let all things be done honestly, and by Order. All Churches Reformed consent hereunto. So Mr. Thomas Rogers, pag. 105, 106. No Nonconforming Brother will gainsay this.

6. The Articles do not say that the Church hath Power to decree the Cross in Baptism, nor is any Man obliged by his Subscription to them, to declare that she hath, but only such humane Rites or Ceremonies circa Sa∣cra, as be decent, useful, and no way contrary to God's Word. Whe∣ther the Cross in Baptism, and the Surplice in particular be decent, useful, and no way contrary to God's Word, is a Question of another nature, and doth not come into the present Debate. For if it should be supposed that the Church hath no Power to decree the Cross in Baptism, and the Surplice, as being inconvenient, and no way necessary; yet will it not thence follow that she hath no Power to decree such other Rites and Ceremonies circa Sa∣cra, as are confessedly expedient and useful, as to swear with the right Hand lift up to Heaven, or laid upon the Bible, and to give notice to the People at what time to assemble for publick Worship by ringing or tolling of a Bell. Even Dr. Ames himself, whom no one acquainted with Church-Affairs, can suspect to have been partial in this matter, and too favoura∣ble to humane Ceremonies circa Sacra, doth acknowledg, that if there be no Error in humane Appointment touching the Place and Hour of God's publick Worship, and the like things, (Constitutio illa habenda sit quasi sim∣pliciter divina. Medull. Theol. l. 2. c. 14. num. 28.) that Constitution is to be held, as it were, simply Divine: For that the Church do assemble for God's publick Worship at that Hour, which, all things considered, is most convenient, he grants is God's Will. Now the ringing or tolling of a Bell, is in the Judgment of Nonconformists themselves, and all other sober Persons, an apt Mean, a prudential Ceremony, Rite, or Token of Man's Appointment, For notifying to the Congregation at what Hour to assem∣ble, like the use of the Silver Trumpets under the Law, Numb. 10. And therefore the Hour so appointed being meet and convenient for God's pub∣lick Worship, according to Dr. Ames's Concession in the foresaid Place, Agnosci debet quasi à Deo constituta, it ought to be acknowledged, as it were, appointed by God, and consequently the foresaid humane Ceremony

whereby the Hour is notified. Which is sufficient for my present Purpose, that there is nothing at all in the 20th and 34th Articles of the Church of England, repugnant to the Principles of the Nonconformists, but a full Agreement between both Sides as to this part of Subscription.

7. For my part, I think that the Church hath no power to decree the Cross in Baptism, or any the like humane Ceremony therein. My Reason is, because Baptism it self is a Divine Ceremony, and the Cross is a hu∣mane Ceremony; and the Church hath no power to decree and annex a humane Ceremony to a Divine, it being plainly superfluous and unnecessa∣ry, there is neither Precept nor Example in all the Book of God to war∣rant such a Decree. The Church hath no Power but for Edification, 2 Cor. 10.8. and 2 Cor. 13.10. She may impose none but necessary things, Acts 15.28. such as be some way necessary to Order, Unity, or Decency in God's Service, which the Cross in Baptism antecedently to humane Impo∣sition, is not. It is necessary that Baptism be done in a fit Place, at a meet Hour, by one authorized, in a decent Garment, in a sit Posture, with fit Words, and decent external Reverence and Solemnity; but there is no necessity at all of the Cross, or any the like humane Ceremony in Baptism. Neither the Light of Nature, nor the Institution of Christ, nor the Pra∣ctice of the Apostles and first Churches planted by their Ministry, and re∣corded in Scripture for a Rule and Pattern to all succeeding Churches to the end of the World, do warrant any such Decree and Imposition. All needful Circumstances, all that is any way requisite to the orderly, decent, laudable, holy, just, and exemplary dispensing and partaking of Baptism, may be observed without the Cross, or any the like humane Ceremony. To say the contrary, is to reproach the Institution of Christ and his Apo∣stles, and the Churches planted by their Ministry, and to set the Wisdom of Man above the Wisdom of God, and bring in Arbitrary Government into the Church, and lay a Foundation for numberless unnecessary humane Ceremonies in God's Worship, as in the Papacy, and great Evils and De∣solations in the Church, by inflicting doleful Penalties upon worthy and good Men, who out of Conscience refuse Conformity to such unnecessary Decrees, as the Event doth sadly manifest. But that it is unlawful to use the Cross in Baptism, while imposed by the Supream Authority of the Na∣tion under pain of Deprivation, is more than I can prove, neither will I judg conscientious Nonconformists who meekly dissent.

8. Again, the Nonconforming Brethren scruple Subscription to the 35th Article of the Church of England touching Homilies: which Article stands upon two Points. First, that the two Books of Homilies contain a godly, and wholsom, and necessary Doctrine. Secondly, that therefore they judg them to be read in Churches by the Ministers diligently and di∣stinctly.

The former Point I cannot think the Nonconforming Brethren, who have read the Homilies, will deny. The Article doth not say that there is nothing in any of the Homilies savouring of humane Weakness and Imperfection: for the main they may and do contain a godly, wholsom and necessary Doctrine, though there may perhaps be in them some tole∣rable Defects, as is incident to most good Books not divinely inspired, and even to the best Translation of the holy Scriptures. Touching the latter Point, the Nonconforming Brethren, by their Subscription to the 6th Ar∣ticle, must needs own and allow, that the Apocrypha-Books (as Hierom saith) the Church doth read for Example of Life, and Instruction of Manners; but yet doth it not apply to stablish any Doctrine. This plainly intimates that they are not against all reading of other Books than the Bible in the Church, due distinction being put between the one and the other. Neither will they condemn, but rather approve the French Protestant Churches hereto∣fore, who in the want of daily Pastors, did in many Places use to read both privately and publickly Mr. Calvin's Sermons upon Job, as Mr. Beza in his Preface to them doth relate. And we may well think that this and no o∣ther was the Intention of the Composers of this Article, and of the Homi∣lies, as thinking it better, in the want of Pastors qualified with ministerial Gifts and Ability, to compose edifying Sermons-daily and continually of their own, that the People have sound and godly Sermons of others com∣posing, read to them in publick, than be without all publick Instruction. This Sense will well stand with the Words of the Article, and it is agree∣able to the Opinion both of Conforming and Nonconforming Brethren. And therefore as to this also I may well conclude that there is no difference be∣tween the two Parties.

9. There is but one more Article unsubscribed by the Nonconforming Brethren, and that is the 36th concerning the Book of Ordination. Touch∣ing which, if the Episcopal Brethren will own the Nonconforming Bre∣thren, ordained by Presbyters without a Bishop, to be true Ministers of Christ, and their Ordination to be valid, and will cordially embrace them as Brethren and Fellow-Ministers, as in Conscience they are bound, all other Matters will either be accorded; or what cannot be fully accorded, may be tolerated with mutual Brotherly Love to each other, according to that Apostolical Canon; Let us therefore, as many as be perfect, be thus mind∣ed: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same Rule, let us mind the same thing, Phil. 3.15, 16. But if the Episcopal Bre∣thren shall judg the Nonconforming Ministers, ordained by Presbyters without a Bishop, to be no Ministers of Christ, and their Ordination to be null, and their Baptism, Preaching, dispensing the Lord's Supper, and all

other their Ministerial Acts to be meer Nullities, then there is no hope of Accord, nor of Toleration with mutual Brotherly Love; a Schism there is, and like to be. Concerning which I will set down a Passage which I find related by Mr. Clark in the Life of that eminent Nonconforming Mi∣nister Mr. Greenham. On a time the Bishop of Eli sent for him to appear about his Nonconformity, at which time the Bishop told him that there was a great Schism in the Church, asking him where the Blame was to be laid, whether upon the Con∣formists or Nonconformists? To which he readily answered, that it might lie on either side, or on neither side: For (said he) if they loved one another as they ought, and would do all good Offices each for other, thereby maintaining Love and Concord, it lay on neither side; otherwise which Party soever makes the Rent, the Schism lies upon their score. The Bishop was so pleased with this Answer, that he dismissed him in peace.

10. They who repute Men ordained by Presbyters without a Bishop, to be no Ministers, and their Ministerial Acts to be Nullities, are not regular Sons of God's Church in England, but a Sect, Combination, and Party of Men in it, who are tainted and defiled with an uncharitable Principle, contrary to one Article of the Christian Faith, The Holy Catholick Church, the Communion of Saints. For God's Church in England doth own and em∣brace the Protestant Ministers in Holland, France, Helvetia and Geneva, ordained by Presbyters without a Bishop, to be true Ministers of Christ, and the Churches guided by them to be true Churches: This hath been the constant Doctrine of God's Church in England all along from the begin∣ning of the Reformation to this day. And unless we so hold, we yield the Cause to the Papists, and overthrow the Protestant Cause. The Papists ask, Where was our Church before Luther? To which the Answer hath been often made, That wheresoever upon Earth God had a People belie∣ving in the Father, the Son, and the Holy Ghost, retaining Baptism and the Lord's Supper, for Substance sound and good, and living righteously, soberly and godly, there was our Church. We are sure from God's Word, and the sound Belief of all Christian People, that such a Church God had upon Earth before Luther, and will have to the End of the World. We do not derive our Church and our Ministry from Rome, and the Roman Papacy, but from Christ and the holy Scriptures, and the Evangelical Co∣venant, by the Tenour whereof, upon our sincere Repentance and Incor∣poration into Christ by lively Faith, all things become ours, whether Paul, or Apollos, or Cephas, or the World, or Life, or Death, or things present, or things to come; all are ours, 1 Cor. 3.21, 22. And consequently whatsoever is true, just, good, any way useful to God and Christ Jesus, and the Souls of Men, among Papists, Jews. Turks and Heathens, that becomes ours for spiritual Uses to our Souls. In leaving the Papacy we have not left

Christ and his Church, but we have left Idolatry, false Worship, Super∣stition, and the Way of Damnation, and are become a found part of, and joined to that holy Catholick Church, which is the Mystical Body of Christ, the blessed Company of all faithful People, built upon the Foundation of the Prophets and Apostles, Jesus Christ himself being the chief Corner-Stone. Upon this Divine Foundation all the Protestant Churches stand; and they who deny Ordination by Presbyters without a Bishop to be valid, must (will they, nill they) fall in with the Principles of the Papists against the whole Reformation, because the Cause is common.

11. The Ministry of the Nonconforming Brethren doth not stand by the late Act for Toleration, but by God's Word: that Act doth only pri∣vilege and secure them from Penalties and Prosecutions at Man's Bar. They in their Consciences judg some things imposed by the Act of Unifor∣mity, flatly sinful, though they honour and love conscientious and worthy Conformists, who think otherwise. Whether they err or not, is not the Question in order to Peace; all the while it is certain that some things im∣posed are in their own nature no way necessary to Holiness, to Order, to Unity, to Decency in God's Service, to Edification, to Peace; all which may well be, and consist, without the things imposed, in the Judgment of Christ and his Apostles, and the first Churches planted by the Apostles for a Pattern to all succeeding Ages, and in the Judgment of all other impar∣tial Christians, yea and of Adversaries themselves.

12. The Nonconforming Brethren may well be subject to the Bishops and their Courts, as Officers appointed by the State, touching things that concern the. Office, so far forth as they require nothing in their Judgment sinful: for Subjection so far, is not inconsistent with, but rather according to their own Principles. In like manner, the Episcopal Brethren in Scot∣land, who now are the Nonconforming Party there, may well be subject to the Presbyterian way of Discipline, as an Ordinance appointed by the State, so far forth as nothing is imposed on them, which in their Judgment is sinful: for Subjection so far is well consistent with their own Principles. Supream Magistrates being appointed by God to be nursing Fathers to the Church, and to rule all Estates in their Dominions by the Sword, all, both Bishops and Presbyters, in their Dominions must needs be subject, not on∣ly for Wrath, but also for Conscience sake, both to the King as supream, and to such as act legally under him.