CORNELL UNIVERSITY LIBRARY BOUGHT WITH THE INCOME OF THE SAGE ENDOWMENT FUND GIVEN IN 1891 BY HENRY WILLIAMS SAGE Cornell University Library BR45 .B21 1816 3 1924 029 180 771 olin The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029180771 CHRISTIAN UNITY DOCTRINALLY AND HISTORICALLY CONSIDERED, IN EIGHT SERMONS PREACHED BEFOEE THE UNIVERSITY OF OXFORD, IN THE YEAR MDCCCXVI, AT THE LECTURE FOUNDED BY THE LATE REV. JOHN BAMPTON, M. A. CANON OF SALISBURY. BY JOHN HUME SPRY, M. A. VICAR OF HANBURY, STAFFORDSHIRE, AND MINISTER OP CHRIST CHURCH, BIRMINGHAM. OXFORD: AT THE UNIVERSITY PRESS FOR THE AUTHOR. SOiD BY J.PARKER, OXFORD; MESSRS. RIVINGTON, ST. PAUL'S CHURCH YARD ; AND J. HATCHARD, PICCADILLY, LONDON, 1817. EXTRACT ^ FROM THE LAST WILL AND TESTAMENT OF THE LATE REV. JOHN BAMPTON, CANON OF SALISBURY. " I give and bequeath my Lands and " Estates to the Chancellor, Masters, and Scho- " lars of the University of Oxford for ever, to " have and to hold all and singular the said " Lan|ls or Estates upon trust, and to the in- " tents and purposes hereinafter mentioned ; " that is to say, I will and appoint that the " Vice-Chancellor of the University of Oxford " for the time being shall take and receive all " the rents, issues, and profits thereof, and (after " all taxes, reparations, and necessary deduc- " tions made) that he* pay all the remainder to " the endowment of eight Divinity Lecture " Sermons, to be established for ever in the said " University, and to be performed in the man- " ner following : * viii EXTRACT FROM " I direct and appoint, that, upon the first " Tuesday in Easter Term, a Lecturer be yearly " chosen by the Heads of Colleges only, and by " no others, in the room adjoining to the Print- " ing-House, between the hours of ten in the " morning and two in the afternoon, to preach " eight Divinity Lecture Sermons, the year fol- " lowing, at St. Mary's in Oxford, between the " commencement of the last month in Lent " Term, and the end of the third week in Act '' Term. " Also I direct and appoint, that the eight ^' Divinity Lecture Sermons shall be preached " upon either of the following Subjects — ^to con- '' firm and estal^ish the Christian Faith, and to *' confiite all heretics and schismatics — upon the " divine authority of the holy Scriptures^r— upon " the authority of the writings of the primitive " Fathers, as to the faith and practice of the pri- " mitive Church — upon the Divinity of our Lord " and Savioui; Jesus Christ — upon the Divinity " of the Holy Ghost — upon the Articles of the " Christian Faith, as comprehended in the " Apostles' and Nicene Creeds. " Also I direct, that thirty copies of the eight ** Divinity Lecture Sermons shall be always " printed, within two months aftef they are CANON BAMPTON'S WILL. ix " preached, and one copy shall be given to the " Chancellor of the University, and one copy to " the Head of every College, and one copy to " the. Mayor of the city of Oxford, and one " copy to be put into the Bodleian Library ; and " the expence of printing them shall be paid " out of the revenue of the Land or Estates " given for establishing the Divinity Lecture " Sermons ; and the Preacher shall not be paid, " nor be entitled to the revenue, before they " are printed. " Also I direct and appoint, that no person " shall be qualified to preach the Divinity Lec- *' ture Sermons, unless he hath taken the de- " gree of Master of Arts at least, in one of the " two Universities of Oxford or Cambridge ; '* and that the same person shall never preach " the Divinity Lecture Sermons twice." CONTENTS. SERMON I. Introductory Observations on the' disunited State of the Christian World. The Nature of Christian Unity. Some erroneous notions of it examined. .General View of its Essen- tials. One great purpose of Christianity to produce and secure the Union of its Pro- fessors. Plan of the following Discourses. John xvii. 20, 21. Neither pray I for these nlone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in mej and I in thee, that they also may be one in us. SERMON II. The Christian Priesthood. Its Utility and Im- portance as an Instrument of Unity. Ephesians iv. 11, 12. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. iv CONTENTS. SERMON HI. Agreement in Faith or Doctrine essential to Unity. Ephesians iv, 13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the tneasure of the stature of the fulness of Christ. SERMON IV. Agreement in Modes of Worship — how far it is to be considered as essential to the Preserva- tion of Unity. Acts ii. 42. ^nd they continued stedfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers. SERMON V. Causes of Disunion. 1 Cor. iii. 3. Whereas tJiere is among you envying, and strife, and divisions, are ye not carnal, and walk as men ? SERMON VI. The Church of England guiltless of the Schism by which her peace has been disturbed. Matthew xviii. 7. It must needs be thnt offences come, but woe unto that tnan by whom the offence cometh. CONTENTS. SERMON VII. The Inefficacy and mischievous Tendency of the Measures, which have been taken at dif- ferent Periods for the Restoration of Unity. Matthew xii. 30. He that is not with me is against me; and he that gather- eth-not with me scatter eth abroad. SERMON VIII. Christian Unity shall finally prevail. Duties of those who $eek its Restoration. John x. 16. Other sheep I have, which are not of this fold : them aUo I must bring, and tliey shall hear my voice ; and there ^haU be onefold, and one shepherd. a2 SERMON I. John xvii. 20, 21. Neither pray If or these alone, bui for them also which shall believe on me through their word ; that they all may be one ; as. thou, father, art in m£, and I in thee, that they ahp may bp one in us. • f r No single precept could have recom- mended the duty of Unity so forcibly to the hearts and consciences of Christians, as this petition of their jSavibur. The thoughts of the blessed Jesus, now ready to offer himself upon the crossy as a sacri- fice of atonement for mankind, were wholly occupied in providing for the welfare of those, whom he was about to leave. The last legacy he bequeathed to them, was « " peace ;" the last commandment he is- sued, that they should "^ " love one an- * John xiv. 27. '' John xv. 12. 2 SERMON I. " other ;" the last prayer he uttered on their behalf, that they might be " one." That this prayer should have been unavailing ; and that man, for whose benefit it was pre- ferred, should have opposed obstacles, as yet insurmountable to its accomplishment ; are facts, to which experience alone could have extorted our assent. Such however is the truth ; Christian unity has been hi- therto unatta,inable, because Christians would not be united ; and the state of the world, from the Apostolic age to the; pre- sent time, has constantly verified the me-r lancholy prediction of our Lord, that '^ he " came not to give peace on earth, but ra- " ther division." i.ltt> \ It would be waste of time to prove, that this is no necessary, result of Christianity; for the very supposition would involve ab-' surdity, if not blasphemy : - it would infer, in direct opposition to the testimony of Scripture J and the dictates of reason, that God is the author of confusion ; it would represent the divine Founder of our holy 'c Luke xii. 51,..., SERMON I. 3 religion, praying for the peace and har- mony of those, among whom he had him* self sown the seeds of unavoidable discord and hostility. As well might it be main- tained that God loveth not righteousness, because Christianity doies hot make all its professors holy ; or that he hath** " pleasure " in the death of him that dieth," because •^ " many shall seek to enter" into the gate that leadeth unto life, *' and shall not be "able," We know that it; was the will of Jesus Christ, that his Disciples should dwell together in unity; his exhortations, his commandments, and above all the earnest prayer of which the text forms a part, all prove this. But Omnipotence itself is li- mited by its own enactments ; dnd ^ when God created man a free agent, and an ac- countable being, he resigned all control over his conduct subversive of that free- dom, and inconsistent with that responsi- bility. Where therefore his own eternal interests are concerned, man has it in his See Note HI. Appendix. ^EIJIMON I. $ With*^adh cither, even as Christ is one with the Father. The copy of this model must of necessity bear the character of the ma- lierial, of which it is composed ; and when such an imperfect being as man is taught, in any particular, to imitate his JVIaker, the precept must be interpreted,; with due allowances for the infinite disproportion be- tween God and his creatures. ^iBiit although the unity of Christians can- iiot be equal in degree, still it should be si- milar in kind, to that which it is intended to resemble. And the duty of establishing and preserving it, is to be confined within no other limits, than those which the na- ture of man necessarily imposes on his ex- ertions. If every Christian would sincerely and constantly regulate his heart and his affec- tions, his opinions and his practice, by the precepts of the Gospel ; doubtless a per- fection of unity, hitherto existing only in the imaginations of the benevolent and pious, might obtain among us. But while men continue to be actuated by prejudice and passion, rather tha^n by motives of rea- B 4 8 SERMON I. son and duty; while religion itself i?j but partially obeyed by the best, and wholly "SlsregardetT by many, who profess their belief of its truth and obligation ; such a state of things must rather be the object of our prayers and wishes, than of our expec- tations : it may be desired upon the earthy but it can be enjoyed only in heaven. Our Lord himself " " knew what was in " man :" he did not therefore trust to indi- vidual feelings, for the preservation of that bond, by which he intended his diiscipks to be connected: and if the' obJ43ct of his prayer is ever accomplished, it must be done, not by the mere impulse of benevo*s lent sentiments; but by the association of Christians, upon the plan marked out for- them by the Apostles, under his direction. But since many have taken very errone- ous views of this important subject, by confounding Christian unity witii the dis- positions of; mind, which every Christian ought to cultivate; it may be necessary to examine one or two mistaken notions of it, r John ii. 25, SERMON I. 9 before we proceed to inquire what are really its essentials. I. First, then, Christian unity is not merely a tie' of mutual affection. ° That we should " love our neighbour as our- " selves," is indeed one great distinguish- ing precept of revealed religion ; and where true unity is preserved, the obligations of this precept will doubtless be most strongly felt : but the law, which binds us generally to do tgood to all, even to our enemies, must not be mistaken for that special bond of union, which connects us as Christian brethren. We may cherish sentiments of good-will towards persons, whose opinions and conduct we are bound in conscience to oppose : but they who would be one with each other, as Christ Jesus is one with his Father, must P "be perfectly joined to- '* gether, in the same mind, and in the " same judgment ;" nay, more than this, they must i " walk by the same rule," and " speak the same thing." Christian unity " Markxii. 31. P 1 Cor. i. 10. q Phil. iii. 16. 1 Cor. i. 10. ^ 10 SERMON I. in the true scriptural $enge of the teroi, is undoubtedly the best preservative of ChTJSt tian benevolence ; for they who '' " h&ve *' the same love," who are "of one aq- 5* cord, and of one mind" upon religion; a subject so deeply involving air that can interest the passions and affections; will be much more Jikely to ^ " live in peace," than they wbp differ oil a point of such im^ portance. But though its evident tendency is to foster Christian benevolence, yet is the one hy no means tO be identified with the other : and they who make that tie, by which Christians should be united, to ponsist wholly in mutual kindness, forbear- ance, and good-wilj, are as defeptive, in their conception of the true principles of Church membership, as they are in their view of th^ nature of civil society, who rcr solve all the duties of roen,^ as citizens, and subjects, into a vague indefinite Philan- thropy. 11. As Christian unity is not merely a union of hearts and affections, so neither r Phil. ii. 2. - s 2 Cor. xiii. II. SERMON t 11 does it consist in, or require an entire union of opinion. We are indeed enjoined to be " all of one mind ;" and it was one distinguishing glory of the infant Church, for the short time that it presented a per- fect model of union, that the *" multitude *' of them that believed were of one heart *' and one soul." But still, these words must be understood in a sober and qualified sense,, or we shall destroy tlie possibility of unity, by making that essential to it, which niever can be obtained. It is certainly essential to unity^ that the ftindamentals of Christianity be preserved inviolate. Reason itself seems to prove; that he who holds not the Christian Faith, » cannot with propriety be called a Chris- tian : fbr as the name was first inVented to denote those, who believed that Jseus was the Christ; he who believes not the record which God gave of his Son, but doubts, or deiiies any of those characteristic doc- trines, by which this record is to be dis- cerned from all other systems of religion ; .V. i .'i.;'r ' :;': ; ■ -^v ■- *■ Acts ir. 32.' ;> «; " See Note IV. Aippsndix. 12 SERMON I. can neither justly claim to be reckoned of their company, nor properly assume that title, which especially distinguishes therri from the rest of mankind. '^^'- -• The Scriptures also, as might be expe«Dis' generally, and should* be always, its effect ; as they seem to do, who resolve it into a mere union of affection : secondly, that we do not so rhis- bi'See Note V,. Appendix. 14 SERMON I. interpret the unahimity recommended by the Apostles, as to exclude even a shade of difference, upon the most trivial ques- tion ; and then imagine that unity cannot exist, where this unattainable harmony of opinions is not to be found. We may love our neighbours, and do them good, with- out living in religious unity with them ; for such was the feeling and the conduct of the benevolent « Samaritan towards the wounded Jew : and we know that the unity of the Church is not violated by every disagreement in sentiment, respect- ing things indifferent, which may arise among its members ; for St. Paul himself, as we learn from his directions to the "iRo^ mans concerning meats, and the obsecvr; ance of particular days, left such matters as these to the private conscience of each individual; restricting him only to such a maintenance of his opinion, as might be consistent with the peace of the Church, and the spiritual welfare of las brethren. «= Luke X. 33. a Rom. xiv. SKRMON I. 15 If we would form any correct idea of real Christian unity, we must go back to the first preaching of Christianity itself: we shall then discover, in what manner the disciples of Christ were originally one;, and tliis will shew us, how we may preserve a similar union, not only with each other, but with the Catholic Church, of all ages, and in all countries. -Through whatever channel our inqui- ries may be pursued, they will end in the same point at last ; and the history of every Church, which existed for the first fiftieen himdred years of Christianity, will conduct Us to Jerusaletn ; and to that con- gregation of ^one hundred and twenty per- sons, who met together, after our Lord's ascension. , | This society, to which three thousand souls were shortly after added, by the f preaching of St. Peter on the day of Pente^ cost, constituted the first Christian Church t and our Sav:iour himself bore testimony to its connection with him, as; its head, by '& e.Acfe i. 15,; .!iL; r' '. ' f Acts ii.'41. 1 •> 16 SERMON I. sending the Comforter, to abide with it, according to his promise. : From this Church the Apostlfes went forth, as the Spirit of God directed them ; and, in their separate provinces, erected other Churches, upon the same platform ;, and after the same model. Each of these soon comprehended within it many sepa- rate congregations, under rulers and go- vernors receiving their commission from Afjo&tolic authority; and was distinguished by its appropriate appellation, as the g '^ Church at Corinth ;" the ^ " Church at " Autioch;" but all were known as one body, under the title of the '"' Church of " Christ." There was then, from the first, a com- mon bond of union, by which Christians, in every part of the world, were formed into one society. Each individual was a member of some particular congregation, under its own pastor ; that congregation was connected with others in the same Church, ■ by: the superintending authority s 1 Cor. i. 2. h Acts xiii. 1. Eph. v. 23. SERMON I. 17 of one bishop; and all these episcopal Churches were subordinate to one head, even Jesus Christ; the Author of that faith, which they all professed; the Founder of that kingdom, of which they considered themselves to form a part; the Fountain of that spiritual power, '"'by which the whole " body of the Church is governed." Such is a brief summary of the infor- mation, to be gathered from the Scrip- tures, upon this subject. The Evangelist St. Luke records the labours of the Apo- stles, and particularly those of St. Paul and his associates, much of which he him- self personally witnessed : he describes them as travelling from city to city, and from province to province; preaching the Gos- pel ; converting disciples ; collecting them into societies; and ordaining ministers to rule over each, who were to be account- able to them for the discharge of their sa- cred office. To some of these societies, or churches, so constituted, the Epistles of St. Paul iare addressed : and from them we <« Collect for Good Friday. c 18 SERMON I. learn, not only the extent of the spiritual authority, which he himself, as the chosen apostle of Christ, felt justified in assuming; but also the form of government, which, in common with his fellow labourers, the other Apostles, he framed, and the means, which he provided for its perpetuity. All these churches then, wherever they were situated, had the same common ori- gin ; for they were built upon one foun- dation, by those ^ " wise masterbuilders," who received their commission immedi- ately from Christ himself. This unity of 1 origin was deemed so essential to the cha- racter of a true Church, in the early ages of Christianity, that it is applied by the fathers as a touchstone, by which the false pretensions of heretics to be so es- teemed might be at once discovered. " Let them produce," says "» TertuUian, the origin of their churches; let them ' unfold the order of their bishops.; so ' proceeding, by regular succession, from k 1 Cor. iii. 10. i See Note VI. Appendix.^ "I See Note VII. Appendix. ^ i( SERMON I. 19 " the beginning, that their first bishop '* may be shewn to have been appointed, " either by one of the Apostles, or by * ' apostolical authority." Unless this could be satisfactorily ascer- tained, they could not be deemed any part of Christ's spiritual kingdom, because they were not governed* by his delegated autho- rity : and where such a defect of origin existed, the " holy Father rightly judged, that it not only deprived them of all claim to be called churches of Christ ; but also sufficiently accounted for their heretical depravations of his doctrine. He knew that the true qualities of a stream will best be discovered by tracing it to its source. The water indeed which issues from the Rock of ages may be so corrupted in its passage, as to lose its salutary virtues ; but the casual impurities contracted in its course will at any time be removed by clearing the channel through which it flows : while no cleansing can ever purify the stream, which issues from a corrupted n See Note VIII. Appendix. C 2 20 SERMON I. source ; nor render that the living water, which springs not from the well of life. The unity of the Church does not however depend merely on its common origin, nor on its subordination to one supreme head. There must be some points, in which all its component parts agree; some things which all hold in commcfri; and which ren- der them essentially and evidently one, though composed of different individuals, situated in different places, and existing at different times. Societies of Christians may be formed, upon any plan suggested by the imagination of their founders ; and they may profess their obedience to the ° " great Shepherd of the sheep ;" but this will not entitle them to be considered as parts of that one holy Catholic Church, which he himself founded. None can be so considered, unless they not only can shew that they derive their origin from Apostolic authority ; but that they preserve inviolate whatever is essential to that holy and peculiar fellowship, by ° Heb. xiii. 20. SERMON I. 21 which it was our Saviour's will that all churches of the saints, in all ages, should be connected with each other, and sepa- rated from the world of the unbelievers. The true Church of Christ may be known, then, by the following character- istics; each of which constitutes a part of that unity, which we are endeavouring to illustrate. 1. It must be built upon one common foundation, even Jesus Christ; for we are positively assured that p " other foundation " can no man lay, than that is laid :" and in another place it is declared, that the Church is "" built upon the foundation **. of the Apostles and Prophets, Jesus " Christ being the chief corner stone." And as the foundation of every part of it must be the same, so ought the superstruc- ture to be similar. God is not a "^ God of confusion, but of order : since there- fore the Church is called, ^" the house of *' God;" and since we are taught to be- P 1 Cor, iii. 11. q Eph. ii. 20. ' 1 Cor. xiv. 33. s Heb. iii. 6. c 3 22 SERMON I. lieve, that it is * " a building fitly framed " together in Christ," that it may become *' a holy temple unto the Lord;" we must believe, that the plan of the divine archi- tect is uniform ; and that this Church, wherever it is builded according to his dii- rections, will present the same appearance, the same perfect symmetry, and due pro- portion of all its parts to one another, ac- cording to their dignity and use. Wherever then apart of the true Church exists, there we reasonably expect to find that form of government which the Apo- stles established ; for since it is a spiritual society, instituted by God, who originally set in it the different orders of men by whom it was to be ruled; where that con- stitution is not to be found ; where Chris- tians are united together by any code of laws^ or system of government, of mere human invention ; there may indeed be an association of men serving God, and pro- fessing to believe in Christ ; but can we say without a solecism that there is a Christian Church ? t Eph. ii. 21, 22. SERMON I. 23 2. " Another characteristic of the Church of Christ is, that it holds one common system of faith and worship ; that where- soever dispersed throughout the whole world, its members agree in believing those doctrines, which Jesus Christ and his Apostles taught ; and in observing a mode of publicly serving God, in all its leading features essentially the same. Every Na- tional Church is indeed possessed of power and authority to decree rites and ceremo- nies for the use of its members ; and is restrained in the exercise of that power by no other tie, than the apostolic injunction, that, ^ " all things should be done decently " and in order." But there are certain essentials of Christian worship, which the Supreme Head of the Church has himself ordained ; the observance of which is therefore every where indispensable. Undoubtedly we should not call that a Christian Church, where the two sacra- ments, which Christ himself ordained as means of grace, and pledges of his favour " See Note IX. Appendix. ^ 1 Cor. xiv. 40. C 4 24 SERMON I. and assistance, were either entirely ex- cluded from the public . devotions of its members, or not duly administered. Such then are the y marks by which every true Church of Christ must be distinguished : where these marks are found, there is a portion of the spiritual kingdom of the Lord our Redeemer estabhshed; and by ^virtue of these, the whole body of Christ is to be accounted one; however dispersed throughout the world, however locally di- vided into national churches, into archie- piscopal provinces, or into episcopal dio- ceses, and parochial districts; however also the several national, or provincial churches of which it is composed may be distin- guished from each other by their own pe- culiar observances; by differences in that part of their ritual, which is of human au- . thority only; or in the interpretation of such opinions, as do not affect the fun- damental doctrines of Christianity. The Church thus constituted derives its origin y See Note X. Appendix. ^ See Note XI. Appendix. SERMON I. 25 from one common source : it is built upon the same foundation, and after one uni- form model : it is subject to the same form of government, administered by persons to whom the commission, by which they act, has been regularly handed down from the Apostles: it addresses its prayers to the same God and Father of all, relying upon the merits and mediation of one Sa- viour, the God incarnate, for their accept- ance : it professes therefore one common faith, it is solaced by one common hope, and participates in those sacraments, which bind all its members by the same condi- tions, and under the same penalties, to ho- liness of life and conversation ; to love God with all their hearts, and their neighbour as themselves. Jf we consider the effect, which the Christian Church, framed upon such prin- ciples, and adhering steadfastly to its own constitution, must have produced upon the conduct and affections of mankind, wherever it was established ; it will be ea- sily perceived, that when our Saviour prayed, that his Disciples might be one, 26 SERMON I. he neglected nothing which could be de- vised, consistently with the freedom of hu- man will, to secure the object of his peti- tion. For what can be * conceived more like- ly to promote peace on earth, than a spiri- tual association, which, at once indepen- dent of all human institutions, and inter- woven with them, should by degrees per- vade every region of the globe ; and offer to persons of all nations, characters, and habits, the same objects of faith and hope, the same motives to moral action? — -an association which, while it acknowledged its dependence upon one supreme head, its origin from one common fountain, its ob- ligation to obey the same code of laws, should be connected by an external system of discipline essentially one ; and ruled by governors, deriving their authority from the same source, and responsible for their administration of it to the same Lord ? What could tend more forcibly to che- rish sentiments of good-will among men, a See Note XII. Appendix. SERMON I. 27 than a common bond of union, by which all Christians, of every country, should be taught to consider each other as brethren, and to love each other as themselves ? How could men have despised those, whom they knew to be partakers in the same spiritual privileges in which they gloried, to be walking by the same rule, bound by the same duties, animated by the same hopes, worshipping the same God? How could any Christian have vexed or persecuted those, for whose sakes, as well as for his own, he acknowledged that his Saviour had died; those whom he expected hereafter to meet at the tribunal of an impartial judge; and with whom, if they both ad- hered with equal steadiness to their com- mon engagements, he hoped to live for ever in heaven ? To the mind of a reflecting person, who has embraced Christianity, not as a nomi- nal distinction only, or as a mere specu- lative system of doctrine, but as his reli- gion ; as the rule by which he is to walk in this life, and be judged in the next; any one of these considerations would appear 28 SERMON I. sufficient to induce him to cultivate that i» " peace of God," which the external ties of Christian unity were intended to pre- serve, and which is indeed the very spirit of unity itself. Still, though the obligation to maintain this <= " unity of the Spirit in «' the bond of peace" is thus undoubted, all those inducements have not yet proved strong enough to effect its accomplishment. Where the Lord of the vineyard has sowed wheat, the enemy has contrived to scatter tares ; and so artfully has the work of disorder and destruction been carried on, that every motive to charity has been made an occasion of dissension ; the graci- ous plan, which was intended to secure the interchange of brotherly love and kindness between every individual, and every con- gregation of Christians throughout the world, has become itself the subject of controversy, and the cause of division ; and the fiercest contentions have arisen out of the discussion of those very essentials of unity, which were ordained to be the ties of mutual harmony and peace. So far has the b Phil. iv. 7. c Eph. iv. 3. SERMON I. 29 evil proceeded, that the true nature of Christian unity has been lost sight of; men have disputed about the different compo- nent parts of the common bond of Chris- tians, till its character, as a whole, has been forgotten ; and the subject itself has been deemed rather matter of speculation, than of practical utility. The golden chain, by which the great Author and Finisher of our faith intended to connect every indi- vidual who bore his name with each other, and with himself, has been removed, link by link, until what remains of it is wholly incompetent to the purpose, for which it was framed ; while the very persons, who, with fretful impatience, have cast away the bonds of their Master atid Lord, as if con- scious of the necessity and importance of the union thus rashly dissolved, have en- deavoured ineffectually to supply its place bviratentions of their own. ' The miserable itiefficiency of these ef- forts fully proves the vanity and the dan- ger of interfering with the ordinances of God : they have hitherto produced no- thing, but a mixture without concord; a 30 SERMON I. combination, without harmony; a seeming agreement, without a single point of real union. The utmost which has been ef- fected, has amounted only to a^^pxt-lived dissimulation of cherished antipathies; a cloak of friendship, assumed to conceal opinions, views, and interests never to be reconciled ; which those, whom some tem- porary object induces to suppress for the moment, appear to compromise, only that they may be able ultimately to enforce them, with increased authority. If this be Christian unity, how shall the earnest prayer of Christ be accomplished by its establishment? or wherein will his Church have attained to that singleness of views and interests, of principles arid affections, of nature and of essence, which must have been the object of its Divine founder, when he intreated, that, as he was one with his Father, and his Father with him, even so all his disciples might be one also. The question may be left to answer itself. But since the great adversary of our holy reli- gion has so far prevailed, as to introduce dissension under the semblance of unity, SERMON I. 31 and mutual disagreement under that of peace ; it becomes us to be aware of his devices, prepared to resist them, and, if it please God, to check their progress. This cannot be effectually done, until we have obtained a clear view of that entire system of harmony and love, which our Lord himself intended to establish ; that we may distinguish the spurious union, which it becomes every one, in his own place and station, strenuously to combat, from that genuine blessing, which should be the ob- ject of our earnest wishes, our continual pursuit. For this purpose, the following Dis- courses will be devoted to an inquiry into the essentials of Christian unity ; the causes which have operated to interrupt it; and the circumstances which have hitherto counteracted every project for its restora- tion. For the more perspicuous and satisfac^ tory conduct of this investigation, it is in- tended, 1. First, to state the means provided by our Saviour for the maintenance of unity. 32 SERMON I. by the institution of the Christian priest- hood ; to which holy order, as constituted by the Apostles, has the government of the Church been intrusted. 2. Secondly, it is proposed to inquire, how far an agreement in certain doctrines, and a conformity to particular modes of worship, are to be considered as necessary to the preservation of unity ; the former as the way by which Christians are «= " builded " together, upon the foundation of the " Apostles and Prophets, for an habitation " of God through the Spirit ;" the latter, as it ensures to every member of the Church that great privilege of his high calling, a participation in the ordinary gifts of the Holy Ghost ; and conduces to that order and decency, which ought to characterize the devotions of a Christian congregation. 3. The essentials of Christian unity thus ascertained, the inquiry will be directed, in the third place, to the principal causes of that disunion, so long and so unhappily prevailing among those, who profess to be servants of the same Lord. <: Eph. il. 20, 22. s:ermon I. 33 4. The principle? and conduct, by which our own Church has been distingijished in tinfjeToT trouble and discord, will next pass under consideration ; with a view to shew, that, far from having caused, or perpetu- ated the offences, which have so long dis- turbed her tranquillity, their prevention or removal have been the objects of her continual endeavour, her earnest solici- tude. 5. The different attempts to heal the breaches of jPhristian unity, which havje been made, either by individuals, or by associations formed for that purpose, will then be traced ; that the injurious conse- quences, which have resulted from these jueffectual exertions, may be pl^arly per- ceived. §. Lastly. The discouraging reflections, sB^hioh such a review of former mistakes and disappointments is calculated to awaken, will be best aHay^p^, by turning our thoughts to that great iCOfisummation, which the IgjU^uage #f ScripJure appear^ to justify us in expecting; when the crooked shall at last be made strEyghti, and the rough places D 34 SERMON I. plain ; when the truth of Christianity shall prevail over every effort, made by the spi- rit of error and delusion ; and the <= peace of God shall rule in the hearts of his servants, and make them all one in Christ Jesus. And as it becomes us, while we console ourselves by looking forward to this joyful period, to endeavour, by every means in our power, to hasten its arrival; some reflec- tions upon the duty of Christians in these days oT confusion an3^Bor9er fl^^iTtKe remedies, which they have it in their own power to apply to them, the dispositions, which they should cherish, and the rule by 1 which they should walk in such dangerous iimes, will form a proper conclusion to the whole inquiry. The subject, which it is thus proposed to discuss, has been under-, taken, with a deep and anxious sense of its difficulties and importance ; with no inten- tion of widening breaches, which all must wish to close ; or of irritating feelings, al- ready much too sensitive ; but with a sin- d Col. iilt 15. SERMON I. 35 cere desire of recalling, if possible, the heated and distra;cted minds of Christians to a sober consideration of their (iommon interest and duty ; and of laying before the younger part of this congregation such a view of that real unity, which our Lord in- tended to establish, as may guard them against the dangerous errors, by which some perhaps of its most conscientious ad- vocates have been hitherto misled. Many fallacious descriptions of this bless- ed state are indeed abroad in the world ; descriptions but too well calculated to blind the judgment, while they gain upon the affections ; and to make the most benevo- lent feelings, and the most pious inten- tions, the instruments of disorganization and confusion. Many projects, plausible and attractive in their appearance, are continually recommended, and ardently supported, for the professed purpose of softening the acrimony of religious dissen- sion, and uniting the aifections of Chris- tians. Experience however has fully proved, that while some of these are inefficient, others are more dangerous in their tendency D 2 36 SERMON I. to the interests of pure religion, even than the discord, which it is their object to re- move. But the devices, which the good providence of God has formerly brought to nothing, are still again resorted to,< and in a more insinuating and seductive form. If those therefore, on whom the important charge of defending the vine- yard of the Lord is hereafter to devolve, would be prepared to detect, expose, and defeat such attempts, they must learn wisdom from the experience of former times of trouble and conflict ; that being fully instructed in the dangers, to which the Church has repeatedly been exposed, by the attacks of open enemies, or the insidious exertions of pretended friends, they may be enabled to ^ " mark those " who cause divisions," whatever may be their pretext, and to " avoid them ;" and that knowing what real unity Is, they may seek it, as the greatest of temporal bless- ings ; as the best preparation for that heavenly state, where charity, the leading e Rom. xvi. 17. •SERMON I. 37 grace of Christianity, shall reign trium- phant in every heart; when faith is ab- sorbed in vision, and hope is swallowed up in enjoyment. D 3 SERMON II. Eph. iv. 11, 12. And he gone some, apostles; and some, prophets ; and some, evangelists ; and some, pastors and teachers ; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. It is impossible to read this plain state- ment without perceiving, that our Lord Jesus Christ intended his disciples to be formed into a society, under rulers and go- vernors appointed by himself; for tliey are expressly called ** the body of Christ ;" and the several ^ officers, by whose ministration they were to be " edified" and " per- " fected," are said to have been " given by «* him." The Apostle does not indeed here enu- merate the different orders of the priest- » Sec Note XIII. Appendix. 40 SERMON 11. hood, as we find them afterwards establish- ed ; because it was not his object to in- struct the Ephesians in the particular form of ecclesiastical government ordained by Christ; but to convince them that it was their duty to maintain the ^ " unity of the " Spirit in the bond of peace." And this he does, by shewing them that they were members of a society, expressly instituted for the preservation of Unity ; arid for that reason provided by its divine Founder with ministers of different ranks, and separate duties; each bf whom in his station was to labour for the peade and good order of the ChUt-ch; arid to lead its members, by de- grees, to that perfection of knowledge and pi-adtiice, which he afterwards c&lls " " the " ineeisUfe of the stature of the fulness of « Christ." /"The text therefore, speaking of the Church as a visible society framed by Christ ; and declaring that they whd beaf rule ifl it, officiate by virtue of a com- rniSSioh feceived fi'om him ; naturally di- b Eph. iv. 3. - teph. iv. 13. SERMON 11. 41 rects our thoughts to that subject, whieh it is the design of the present discourse to illustrate. If the Church be a visible so- ciety, it must have a visible form of go- vernment ; that form of government must be administered by certain fixed and lawful authorities ; and to that government every man, who continues a member of the so- ciety, is bound to conform; and to obey the power, by which it is administered. These propositionK are assumed as the basis of the whole argument; and they lead us to inquire, what was the form of Church government which our Saviour in- stituted ; and who were the rulers appoint- ed by him to uphold its authority. That ho doubt might remain in the mind of Christians, as to the nature of that Churfch into which they were ad- mitted, it is spoken of in the Scriptures under various names, which all illustrate the same truth ; that it is a spiritual incor- poration, of which Christ is the head. It is called the ^ " kingdom of heaven," the |Cs originally established undier divine dij^'ction, and that it was admidnie- tered by^persons, whom Christ himself aia- thorise#to exercise it; tliat these pra-soias., aclanggander the same guidanee, appointed tibeic: assistants and suQeesaors in the mi- nistry, expressly enjoining them to conse- crate others, by whoipa the power they SERMON II. 49 possessed might be handed down from age to age ; are truths, respecting which the declarations of the inspired writings are explicit and decisive. So that we may confidently affirm, that the evidence of that divine commission, by virtue of which the holy office of the priesthood is now exercised in the Christian Church, is at le^st as complete and satisfactory as that, on which we are contented to receive any historical fact whatever; inasmuch as the authenticity of the hbly Scriptures rests upon, authority more unquestionable per- haps than that of aiiy mere human com- position. It will not be denied, that the Apostles themselves were invested with plenary power, before they entered upon the du- ties of their high office. * " As the Father " hath sent me," said our Saviour, "even " so send I you ; and when he had said " this, he breathed on them, and saith " unto them. Receive ye the Holy Ghost : " whosesoever sins ye remit, they are remit- t Johiptx, 21,22, 23. E 50 SERMON II, " ted unto them ; and whosesoever sins ye " retain, they are retained." No form of words can be conceived capable of impressing our minds with a higher idea of apostolic authority than this commission, which constitutes them, not only the pastors and teachers, but the lawgivers and judges of that Church, which they were to found. Should it be objected, that this commission was merely personal, and that it ceased with the lives of those, on whom it was bestow- ed ; it may be answered, that we have the same "evidence to prove the continuance of the commission to the successors of the Apostles, as to substantiate the fact of its having been originally granted to them. For he, who is the source of all power, and from whom alone, whatever is done by the governors of the Church derives its sanction, expressly declared, that the au- thority, with which the ministers of his word were invested, was not temporary, but permanent ; that it was not granted to " See Note XXI. A^endix. SERMON 11. 51 the Apostles only, to enable them to build the Church, but to their successors aliso, throughout all ages, that they might up- hold and preserve the edifice entrusted to their care, x'- Lo I am with you alway, *' even unto the ''end of the world." From these facts, which are recorded in the Scriptures, and which seem necessa- rily to imply that which other historical testimony confirms, we infer, that the Apostles, in the exercise of the power thus vested in them, instituted that ecclesias- tical polity, which was maintained in the Church, without interruption, until the period of the Reformation ; and is, even now, preserved unimpaired, in the greater part of the Christian world. We are told by the evangelist, that .after our Saviour's "^ " passion, he shewed him- " self alive to his Apostles by many infal- ** lible proofs ; and continued with them " forty days, speaking of the things <^per- *' taining to the kingdom of God." That * Matt. xxviiL 20. y, See Note XXII. Appendix. * Acts i. 3. E 2 52 SERMON II. by the " kingdom of God" we are here to understand the vii^ble association of Chris- tians for religious purposes, under a go- vernment divinely appointed, may reason- ably be ' presumed ; and the subsequent conduct of those, to whom these discourses wene addrfissed, will furnish us with the best criterion, by which to judge of their subgect and intent. When then we know, that the Lord Jesus held many conversations with his Apostles relative to the economy of his kingdom ; and are also certain, that, in all which related to the 4ue discharge of their office, as the founders and first rulers of this ktBgdom, ihe^ acted under the espe- cial influence of the Holy Spirit, sent by him to guide them into all trirth ; we can- nott hesitate to believe, that the order of government, which they solemnly appoint- ed, and strictly enjoined their successors to continue, was 'of divine institution, and was intended to be of perpetual use in the Church. a See Note XXIII. Appendix. SERMON II. 53 The power exercised by the Apostles themselves is easily to be collected from their own acts, as recorded by St. Luke, and from the Epistles of St. Paul. Therein we learn, that they took cognizance of the opinions and practice of their disciples; •» forbidding them to exercise some ctvil rights, as contrary to their «= Christian duty; punishing them by spiritual censures, and by exclusion from spiritual privileges, for offences against the "^ moral law; and by similar penalties coercing those, who made ' " shipwreck of their faith," and blasphem- ed the w*orthy name by which they were called. In addition to this judicial authority, they performed all the offices of the priest- hood^ preaching, baptizing, admini&te^fing the Lord's Supper, and f offering up the coonmon devotions of the diisdples in their public congregations. Arid they also assumed certain peculiar powers, which none but their own order t See Note XXIV. Appendix. = 1 Cor. vi. 1. •1 1 Cor. V. 5. e 1 Tim. i. 19, 20. f See Note XXV. Appendix, £ 3 54 SERMON 11. were allowed to exercise : they only could lay hands upon baptized persons, to ^ con- firm them in possession of the privileges of Christianity ; and they only could ^or- dain ministers to officiate in the Christian priesthood. Such, exclusive of all especial gifts and graces, was their ordinary authority, as rulers in the Church of Christ; and this authority we know that they commit- ted to others, who were to act as their successors. They were to "^ ordain elders, to preside over them, and take care that they taught no other doctrine than the J truth ; they were to superintend the pub- lic ^ service ; to be examples to the be- lievers 1 ; to be themselves teachers, and preachers of the word"; and to maintain their supremacy over the elders and dea- cons, against all who presumed to ° gainsay or despise its exercise. In a word, it is impossible to read the f Acts viii. 14. s Acts xiv. 23. h 1 Tim. V. 22. 2 Tim. ii. 2. Tit. i. 5. > iTim.i. 3. k 1 Tim. ii. 1. 1 1 Tim. iv. 12. ™ 2 Tim. iv. Ij 2. Tit. ii. 1. n 1 Tim. iv. 12. Tit. ii. 15. SERMON II. 55 two Epistles of St. Paul to Timothy, and that to Titus, without acknowledging, that they were admitted by him to a full parti- cipation in his own authority; that the power of ° ordination was committed ex- clusively to them, in the churches over which they were appointed to preside; and that all the members of these churches, whether laity or clergy, were placed under their government; and made responsible to them for their religious conduct. Though we have not the same infallible testimony of Scripture respecting the practice of the Apostles in the other churches which they planted, we could not have doubted, that they all pursued the same rule, even had history been silent upon the subject. But this is not the case. We have abundant •" authority for asserting,, that they left their successors every where established; and that, from that period to the present, the same distinction of office, and Spiritual power, has been regularly o See Note XXVI. Appendix. P See Note XXVII. Appendix;. £ 4 56 SERMON I. preserved, which now is maintained in our own excellent Church. Such then being the evidence by which the fact is supported, that what is now called the episcopal form of Church go- vernment was originally of apostolic insti- tution, and has been regularly derived to us from its founders; it is of httle conse- quence by what name the successors of the Apostles, in their peculiar powers of ordination and supfehaacy, were distin- guished. It may be allowed,' that the title, by which they are at piresent known, is not exclusively appropriated to them in the Scriptures ; although it is certain, that by this title they were ded^gnated in the ag^ immediately succeeding. Granting however thus much, what do we concede ? Our Saviour himself is men- tioned by the sacred writers «rlder many different appellations : he is called the 1 Messiah, the "^ Redeemer, th6 ^ Saviour, q John i. 41. ■■ Isaiah Ixiii. 16. s 2 Pet. iii. 18. et passim. SERMON 11. 57 the ^Head, the "King, the "Lord, the xHigh Priest, the ^ Bishop, the * Deacon. Yet this variety of titles has never caused any confusion among Christians, with re- spect to the real nature of his iafRce. The Apostles are styled "^ presbyters arid " dea- cons j yet we readily understand that their office in the Church was essentially dif- ferent from that of the presbyters and dea- cons, properly so called. It must indeed b€! confessed, that the ''controversy, which has been built upon the promiscuous Use of these several names in Scripture, did not originate from any real difficulty of distinguishing ■ the different orders in the Christian priesthood. The unvarying prac- tice of the whole Church for so many centuries sufficiently proves, that this dis- tinction was well 'defined, and universally understood. But when the unhappy cir- cumstances, under which the Reform^icin t Eptes. i. 22. . u 1 Tim. vi. X5. * 1 Tim. vi. ]5. et passim. v Heb. iv. 14. z 1 Pet. ii. 25. a RciHi. Xv, 8. ^ 1 Pet.. V. 1. c 2 Cor. iii. 6. Ephes. iii. 7. d See Note XXVlII, Appeadix. 58 SERMON II. was accomplished in foreign countries, had induced, perhaps compelled, some of its leaders, to depart from the original consti- tution of the Church ; their immediate successors, influenced by implicit venera- tion for their character to adhere to the innovations which they had introduced, as well as the reforms which they had ef- fected, were tempted to borrow arguments for the justification of their conduct, from the indifferent use of these titles, in the days of the Apostles. There is not however, it may be confi- dently affirmed, any historical fact, ca- pable of more complete authentication than this; that the Apostles appointed a superior order of men in the Church, to whom alone, among other peculiar pri- vileges, was committed the power of con- tinuing their own succession, and that of the other members of the priesthood. The distinction of the office is, as we have seen, strongly marked in their own writings ; and in the age immediately suc- ceeding, when many of the churches still remained under the superintendance of SERMON II. 59 those set over them by the Apostles them- selves ; and almost aU were under the di- rection of persons, who had either known these holy men, or had been brought up at the feet of their disciples; this distinction was not only recognized, but ^ insisted upon in the most forcijale terms, as essen- tial to the very being of the Church. Are we then to believe, that the Apostles erred in framing this constitution for the Church, and enjoining its continuance? or that their successors imposed a form of govern- ment of their own invention upon the whole body of Christians, as that which the Apostles established ? or shall we suppose, that an hierarchy, confessedly of aj)ostQlic origin, received as such by the whole Church for fifteen hundred years, and considered as essential, not only to its welfare, but to its very existence, as a divinely constituted society, ceased on a sudden to be neces- sary, and even became pernicious, supers stitious, and abominable in his sight, under whose especial direction it was originally formed ? e See Note XXIX. Appendix. 60 SERMON 11. The first of these suppositions requires no refutation : and until it can be ^ proved, that some congregation of Christians in the first century publicly protested against the usurpation of those, who claimed their spi- ritual obedience, and who attempted to impose upon them, as an apostolic institu* tion, an episcopacy, which the Apostkl never ordained y we linay assume it as an undoubted feet, that no such usurpation ever took place, mt such im:position was ever practised Nor, thirdly, can it be admitted, that any change has since been made, which has invalidated the authority, or destroyed the necessity of episcopacy. Th6 very persons, who first believed themselves compelled, for a time, to dis- pense with it, raaintaimed no such opinion. On the conti'afflry, they g lamented it as a serious, thoMgh, as they cortceiv^d, aii un- avoidable evil J deckiring, in the most ex- plicit terms, their reverence for the episco- f See Note XXX. Appendix. s See Note XXXI. Appendix. SERMON II. 61 pal order, and their anxiety to abide by any conditions, short of a sinful departure from the faith of Christ, under which it might be retaiaisd. How far the reas.ons, by which these illustrious men justiified their conduct, were well founded, it is now unnecessary to inquire; but that they were actuated by an ardent zeal for the truth of Christi- anity cannot be questioned; for they cheer- fully hazarded their lives in its defence. It is certain that the difficulties, which op- posed their endeavours to preserve the dis^^ cipline as well as the faith of the Church, accomding to the ptrimitive model, were very great ; and, though they failed to re- move them, we have no reason to doubt that they were sincere in their wishes and attempts to succeed: nay, the very earnest- ness with which they plieaded the insuper- able necessity of tlielur- situation, as their apcdogy for setting up a new form of eccle- siastical polity, will sufficiently prove, that they admitted the authority of that govern- ment, which the Church, until then, had universally received. 62 SERMON 11. It must not however be hastily ' con- ceded, that the excuse, which they pleaded for departing from the primitive model, may justify their successors in adhering to novel institutions, when similar obstacles no longer interposed to prevent their re- turn to episcopacy. If this continued rejection of the apo- stolic regimen be defended at all, it must be upon very different grounds. But this is a question, which it belongs not to our pre- sent subject to discuss : undoubtedly many allowances are to be made for habits of thought, and prejudices of education ; and it will be our wisdom, as well as our duty, to leave the decision of such matters to that Being, who ^ " searcheth the hearts" of men. He alone knoweth how far ig- norance is so invincible, or prejudices are so strong and sincere, as to be warrantably alleged in defence of a departure from his positive institutions. It is however im- portant to remark, that this unhappy devi- ation from the apostolic form of Church ' See Note XXXII. Appendix. ^ Rom. viii. 2?. SERMON II. 63 government has afforded demonstrative proof of the utility, nay of the necessity of that government, as an instrument of unity; For it is an indisputable fact, that here- sies and schisms have grievously ^increased since that period; and that they have abounded no where so much, and so fa- tally, as among those, who have thrown off the salutary superintendance of that hierarchy, originally appointed " for the " perfecting of the saints, for the work of " the ministry, for the edifying of the body " of Christ." There was, we know, a period in our own national history, when the persevering efforts of a designing and powerful faction in the State, co-operating with religious prejudices and animosities, and perhaps too much assisted by the ill digested and vacillating measures of a weak, though well meaning government, had succeeded in shaking the pillairs both of Church and State to their very foundations. Even a slight acquaintance with the 1 See Note XXXIII. Appendix. 64 SERMON 11. events of these distracted times will point ^^Ut^ the _d anger of removing the salutary restraints of established forms and consti- tuted authority ; and will sufficiently prove to us, that Christian unity cannot long be preserved, when the Christian priesthood is r^ected. They who assume a right to consecrate their own priests, will soon fol- low the example of *" Micah the Ephraimite yet one step farther, and make their own religion. The busy spirit of innovation, and the bold restlessness of speculation, can only be effectually checked by an ha- bitual reverence for long established ordi- nances and legitimate power : and as they who have chosen their own civil rulers have genesrally^^gyed them no longer than their prejudices were flattered, or some temporary and sinister purposes promoted by the mock submission ; so they who appoint their own religious teaehers will never scruple to withdraw themselves from tlieir ministry, when it ceases to be accept- able to their capricious humour ; and thus a (door will be opened, for the introduction m Ju(lges xvii. 5. SERMON II. 65 of every species of will-worship, until the faith once delivered to the saints is wholly lost, amidst the wild ravings of enthusiastic fancy, or the subtle refineinents of an in- novating philosophy. <7Ji V^i To prevent this evil, to'preserve and to extend the confession of the true faith, to do the work of the ministry, to perfect the Christian world in the knowledge and the practice of their duty, and to edify the Church, which is his body, did our Lord, at the first, " give some, apostles ; and " some, prophets ; and some, evangelists ; '^ and some, pastors and teachers;" ap^ pointing unto each his peculiar office; that 'I " by the efFectual working of every " part," aH might be taught to " speak " the truth in love," and grow up by degrees " " unto the measure of the " sta- " ture of the fulness of Christ." But where the plan, which he in wisdom or- dained for the government of his Church, is despised, and men vainly undertake to new model his kingdom ; there will neces- sarily follow confusion, and every evil work : n Ephes. iv. 16. 15. » Ephes.-iv. 13. 66 SERMON 11. the Gospel will be at the mercy of every intruder, who fancies himself qualified to interpret it ; and the unlearnied and igno- rant, who must necessarily constitute the larger portion of every community, whe- ther civil or religious, will be p " as chil- " dren, tossed to and fro, and carried about " with every wind of doctrine, by the " sleight of men, and cunning craftiness, " whereby they lie in wait to deceive." Far be it however from us to inculcate the necessity of a blind submission to in- falHble guides. The Church of England makes no pretence herself to such infalli-^ bility ; she requires no such submission. Her priesthood is com^posed of men, who, far from presuming to lord it over God's heritage, are well aware that thfey also are compassed with infirmities; and, if they desire to be 'highly esteemed in love, of those whom they are appointed to teach, seek not this tribute as due to their per- sonal merit or holiness, but for the sake of that work, to which they have been or- dained. P Ephes. iv. 14. SERMON II. 67 But, though ready to confess that their treasure is committed tothem'?" in earthen " vessels," and, that " the, excellency of " the power is of God," and not of them- selves, they know from whom they have received it : and while they deeply feel the awful responsibility under which they are bpijnd to dispense it, for the edifying of those entrusted to their superintendance, they claim to be considered as the ^•" am- " bassadors of Christ." They desire to be obeyed no farther than their directions iare founded upon the revealed word of God ; but they fearlessly declare, that, within these limits, they have a legitimate autho- rity, which no man can disregard or dis- obey, but at the fearful hazard of his dis- pleasure from whom it is derived. They therefore deem themselves empow- ered, nay bound, to « '' reprove, rebuke, " and exhort," with all authority; to pre- serve, as far as in them lies, * " the faith " once delivered to the saints" in allitspri- q 2 Cor. iv. 7, r 2 Cor. v. 20. » 2 Tim. iv. 2. « Jude 3. F 2 68 SERMON 11. milive purity ; to persuade their flocks to mutual loVe and to good works, to iAaih- tAin ^ " the unity of the Spirit in the bond " of peace," and to dwell together as bre- thren, in the profession of one common re- ligidn> in the nourishment of one common hope, in dutiful obedience to those who have the rule over them, as commissioned by him, who alone is * " head over all " things to the Chwrch," even Christ Jesus. 'h Considering themselves to be the appoint- ed guardians of Christian unity, they must labour to support it; bat while, in imitation t»f those, from whom their authority has been transmitted, *hey y " fight the gbod « fight unconvinced by their argument^^ or uninfluenced by their exhor- tations, prefer tq walk in the way wbieh tj^eir own conscientious, though, as we be- lieve, mistaken views pf Christianity incline theni to piifsue, must be left to bis judg- ment, who P " knoweth, whereof we are " inade, and considereth that we are but " d^st." T]^§ Church pf England has herself been ti-ied and purified by the fires of persecu- tion ; and her nij^isters have shewn, that tfipy can patiently suffer for the truth, as w4^l ^ resolutely defend it. Put tfij? is pjpt-^lJie whple, perhaps not tfie chief of ber praise : ^s she has been firrp in s^^^v- sity, so has she been tolerant and mode- rate in prosfierity : she has not exaJt^d herself prpudly among her sister Churches ; nor has she tyrannized over the lives and P Psalm ciii. 14. F 3 70 SERMON II. and consciences of her own menlbers. Contented with preaching and exhorting to unity, she has still preserved the spirit of charity to those whom her example could not persuade to embrace it: and while she laments the disunion Which pre- vails, and sees with sorrow that the same spirit, which has separated some from her communion, has in like manner divided them in endless confusion against each Other, she still preserves the language and the practice of the Prophet Samuel ; and to all that her alienated children have ob- jected against her, she has this answer to return, of unaltered moderation, of unex- tinguished love; «^ "God forbid that I " should sin against the Lord in ceasing " to pray for yoii : bilt I will shew yoii the " good and the right way. Only fear the " Lord," and serve him in truth with' all " your heart: for consider hoW great things '* he hath done for you." In the language of grateful exultation may she exclaim, ^ " The Lord hath done great things for us, = 1 Sam. xii. 23. ' ■' ^ Psalm cxxvi. 3. SERMON II. 71 *' whereof we are glad !" When^ with the page of history open before us J we reflect upon the storms which have passed over her, upon the i trials she has endured, and ithe deliverances she has received ; and when we compare her Spresent state" with that of the Protestant communions whose reformation was coeval with her own ; we cannot but confess, that the ^ " hand of the "Lord has been upon her for good. j\ She has indeed been visited with affliction ; but it has been for the trial and confirma- tion of her faith, and the increase of her glory. Not only has she been enabled to f" keep that which was committed, to her " trust;" to preserve her scriptural doc- trine, her holy worship, her episcopal con- stitution ; but, while rriisery and unhappi- ness have! prevailed around her, shenj^has rejoiced in the temporal prosperity, as well as the spiritual edification, of her children. Shall it then be said, that these things afford her no claim to the veneration and obedience of those, who have so long flou- e Ezra viii. 22. f 1 Tim. vi. 20. F 4 72 SERMON 11. rished tinder her protection ? If she be deni- ed the voice of authority, may she not be permitted to use s " the word of exhorta- tion?" May she not intreat them, no longer to undervalue the blessings, which are placed within their reach; no longer to forsake that fold, which has been so signally de- fended? The question well deserves con- sideration. If the Church of England have . continued faithful ; if the ^ " law of truth " has been in her mouth ;" and it has been her constant labour, to " turn many from " iniquity ;" (and that such has been hec conduct, presumptive proof, at least, is afcrded by her preservation ;) then may she hope, that her wande4ng children may yet be persuaded to see their error, and J *' adk fdr the old paths, where is the ^' good way, that they may walk tiaerein, '* and find rest fqr their souls." g Heb. xiii. 2^. ^ Mai. ii. 6. ' > Jer. vi. 16. SERMON III. Ephesians iv. 13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, umto a perfect man-, unto the measure of the stature of the fulness of Christ. As the Apostle, in the preceding vei^e, had stated the necessity of a divinely ap- pointed ministry, to promote the edifica- tion of the Ckiarch ; so, in the present, he dedares, that it is the object of their la- bours, to lead the Christian to perfection, whUe he adheres to the unity of the faith, and of the knowledge of the Son of God : thus teaching us, that agr«eemient in faiith, or doctrine, is essential to that uni^, M^ch the priesthood, according to IJbie plan laid down. by an all-wise Providence f«ff man's salyation, was to be l3ie great in- strument of promoting. They who are not aware of the confi- 74 SERMON HI. dence with which propositions, almost self-evident, are sometimes questioned by the supporters of an opposite system, might suppose, that this would be univer- sally admitted as a point incontestable; that there can no more be a multiplicity of true faiths, than there can be a plurality of true Gods. Yet, while every sect and denomination of persons professing Christianity assents to the latter position, as one of the first elements of religious truth, the = former has not been considered as equally unex- ceptionable : and they who have assumed it as an axiom, and have built their argu- ments lipon it, have been sometimes stag- gered and oohfouhded, at finding a propo- sition, in their view of the subject so unde- niable, boldly resisted. This course of proceeding redudes' us to 'the necessity of proving what might Otherwise have been considered as granted; and instead of being satisfied with assert- ing, in the Iknguage of holy Writ, that as a See Note XXXIV. Appendix. SERMON III. 75 there is but " one Lord," so also there can be but " one faith ;" we are called upon to demonstrate the connection of these two propositions; and to shew, that, if God be one, and his dealings with man, one, which all Christians allow, then our faith must be one also^. " By the term faith, we mean a firm be- lief in those peculiar and fundamental doc- trines of our holy religion, which God has revealed to us in the Scriptures ; doctrines which respect his nature, his counsels, and his operations. But we cannot otherwise conceive of God, than as a Being immiit- ^ble and true ; we must then allow, that it is impossible for him to have made contra- dictory declarations concerning his own nature, and that his purposes respecting man cannot have suflPered changfe; If therefore it be admitted, that God has tbuchsafed to man a revelation of his will, since this will can be but one, the words in which it is reveded must be intended to bfear some precise and definite meaning, !» See: Note XXXV. Appendix. 7^ 3ERMON III. discoverable by those who rightly study them ;' that this one will rnay be under- stood by all in the same manner: other- wise the Scriptures, which were professedly given to bring men to the knowledge of the truth, as far as their finite intellectp are capable of receiving it, would impart no certain information even to the most diligent student. It may indeed happen, from various causes, that some will fail in their attempts to discover the genuine sense of Scripture, and that the same passages will sometimes be very differently interpreted j but two " interpretations, thus differing, though they may both be erro- neous, cannot both be right; for the real meaning must ever continue as unalterftble, as is the character of that truth which it (discloses. Th^t a God of mercy will Ki^k^ ail due allowances for pijstajkieg, aris- ing from unavoidable ignorance, or uncpn- ip^^b^e' prejudice^?, we mu^t believe. 3ut, wl#e we trust that pardon will be vouch- saif4 to every junwJJ&ing deviation from «= See Note XXXVI, Appendix. SERMON III. 77 the true standard, we are still bound to maintain, that such a standard has been set up; that there are some fundamental principles of doctrine, laid down in the Scriptures, for the information and direc- tion of man ; since no other view pf the objeet of a divine revelation can be re- conciled with the attributes of that Being, who can neither deceive us, nor be himself deceived. This cursory view of the argument, from the immutability and truth of the divine nature, may perhaps satisfy the reflecting and ifiieipaiiial reasonerj, that unity is an essential property ©f true Christian faith. But, as the qufestioa is of primary import- ance, and as prejudices hav^ been enter- tained on the subject, which cannot be easily removed, it may not be useless to shew, First, that tiie Scriptures decidedly maintiain this position; Secondly, that the Church) fmm the earliest ages, has acted upon a conviction of its truth ; and, Third- ly, felt l^e yery nature of feith admits not of that variety, which some have consi- dered to be >Compatible with its purity. 7B SERMON III. I. We can obtain no higher proof of the necessity of faith, than that contained in the solemn commission given to the Apostles by our Saviour before his ascen- sion ; d " Go ye into all the world, and " preach the Gospel to every creature. He " that believeth and is baptised, shall be " saved; but he that believeth not, shall /.' be damned." - Acts xxiv. 24. G 82 SERMON IIL mony, it will follow, that the doctrines, which make a part of this revelation, are to be accepted simply as they are revealed. The faith therefore, by which Christians are to be distinguished, and for which they are to strive, ought to be one and the same : for a reference to that Scripture, in which it is contained, proves that it is not a mere system of opinions, which every person is at liberty to frame for himself, by affixing that sense to the word of God, which may best suit his prejudices or his s.elf-conceit ; but a connected series of doctrines, taught by men, who " " spake " as they were moved by the Holy Ghost;" and who could have had but one ob- ject, that of inducing all who heard them to believe, as they did, that the important truths which they were instructed to de- liver came from God, and were to be ac- cepted in singleness and sincerity of heart by all who sought his favour. II. We have abundant evidence, that such has ever been the settled conviction n 2 Pet. i. 21. SERMON III. 83 of the Church ; because, from the earliest days, some confession has been adopted by every branch of it, to which the several members of that branch have been re- quired to adhere. The Scriptures, it is true, contain no regular formulary of faith ; and the reasons why they do not must be obvious to every one, who knows the parti- cular design with which each of the sacred books was written. But there is strong •Aground for believing, that forms, in no essential particular differing from that now commonly received under the title of the Apostles' Creed, were used in the churches which they founded, and were sanctioned by their authority. Many passages moreover, in the writ- ings of the early Fathers, shew, that the fundamental articles of the Christian faith were, from the first, drawn out in regular order; for the purpose of establishing a rule, by which error might be distinguished from truth, ''Ignatius, the companion of ° See Note XXXVIII. Appendix. P See Note XXXIX. Appendix. G 2 84 SERMON III. the Apostles and the disciple of St. John, warning the Trallians against the Gnostic heresy, delivers a summary of the Scrip- ture doctrine concerning our Saviour, and exhorts them to be deaf to all who do not teach it. '' Irenseus recapitulates the arti- cles of a creed, which he declares that the Church, wherever dispersed throughout the whole world, receives, maintains, and be- lieves, as if it had but one heart and one soul ; teaching and delivering it, as with one mouth. "" TertuUian gives a similar rule of faith, as instituted by Christ ; and asserts that no questions are raised against it, but those which heretics have intro- duced : and, in " another place, he declares of the same rule, that it is " altogether, " one, alone, immoveable, and unalter- " able." Were it necessary to pursue the investi' gation farther, every one of the Fathers might be appealed to ; for perhaps there is not any position on which their sentiments q See Note XL. Appendix, f See Note XLI. Appendix, s See Note XLII. Appendix. SERMON III. 85 'W^iil be found to be more unanimous than on this ; that he who would be " perfect," or arrive unto " the measure of the stature " of the fulness of Christ," must hold the one true faith once delivered to the saints, and now preserved in the Scriptures. But it is needless to dwell on individual testimony, when we may refer generally to all the Fathers of the first Nicene Council, the free, unbiassed representatives of the whole Christian Church. What, it may be asked, could have * summoned so many venerable bishops from their sacred charge ; what could have induced so many learned and pious pastors to absent themselves from their flocks, and to journey even from the remotest parts of the then known world, to dignify this synod by their pre- sence, and assist its deliberations by their collective wisdom, but a deeply rooted sense of the paramount duty of establishing the unity of the faith ? Had these holy men conceived that every Christian may frame his creed for * See Note XLIII. Appendix. G 3 86 SERMON III. himself; that the God of truth and unity will not be displeased at the various and discordant opinions of his worshippers ; or that any system of belief, supposed to be derived from the Scriptures, may be equally available to salvation, provided it be held in sincerity ; neither the heresy of Arius, nor any other departure from the primitive doctrine, would have moved their indignation, or excited their fears. Far diflferent were their sentiments respecting the nature of that faith to which salvation was promised ; and the extent of their own duty, as its appointed guardians. The fearful woe denounced against those who believed not what the Apostles taught, was deeply impressed upon their hearts : they knew how solemnly they had been charged, to contend earnestly for the truth ; and how tremendous would be their punish- ment, if they neglected to preserve the sacred deposit, as it had been delivered to them, whole and undefiled. And therefore, when the holy name of their Lord and their God was blasphemed, and a prophane attempt was made to rob SERMON III. 87 him of his glory, and to reduce hinp to a level with the creatures whom he himself had formed; they cheerfully obeyed the call, which summoned them to bear public testimony to the apostolic doctrine, and to establish, by the universal consent of the Catholic Church, that uniformity of faith) by which true Christians must ever be dis- tinguished. Here then we may safely rest ; for higher evidence of the general sense of the Church cannot possibly be produced than that of this council ; which has been justly " styledj by the learned and inde- fatigable defender of its confession, " the *' most august and holy assembly ever ** witnessed by the Christian world, since ** the death of the Apostles." III. It has however been contended, that a unity of faith cannot be necessary, because it is impossible to be obtained ; that the mere natural difference of intel- kctual facultyj by which mankind is dis- tinguished, will ever Create differences of opinion ; and that the attempts to make all men think alike on religious subjects, " See Note XLIV. Appendix. G 4 88 SERMON III. is as hopeless, as to reduce their stature, their features, or their mental attainments, to one common standard. They who ar- gue in this manner appear to mistake the question ; and to have formed erroneous ideas, even of the nature of faith itself, as an " assent of the mind to the truth of a divine revelation. For, so considered, the very '' nature of the evidence on which faith is built, and the character of the revelation which is proposed to its acceptance, seem to preclude that discussion, which might generate variety of sentiment. The truths which are its subject not being in themselves inferable from any data discoverable by man's natural faculties, there is no room for speculating upOn them, as if they were the deductions of human reasoning. They are rendered credible, not as established by such species of argument, but as proved to be communicated by a Being of unerring wisdom. Wherever therefore the record containing them is acknowledged to be of divine original, there they ought to be re- ^ See Note XLV. Appendix, y See Note XLVI. Appendix. SERMON III. 89 ceived in the precise sense in which the record delivers them; a sense to be de- duced from the literal meaning and gram- matical construction of its language, by the same process which enables us to under- stand the works of any secular author. Something more than ^ opinion, ground- ed on mere abstract reasoning, was the foundation of St. Peter's steady, adherence to his heavenly Master ; when, for himself and his fellow Apostles, he declared, *"We '_' believe and are sure, that thou art the " Christ, the Son of the living Gpd :" something more than the result of mere human conjecture was also the faith ex- acted by Philip from the Eunuch, as the condition of his admission into the family of God ; ""'If thou believest with all thine " heart," said he, " thou mayest be bap- '< tized." In these instances, no mere speculative opinion was required or professed ; it was a firm and rooted conviction, that the fact was even as it was delivered. And he * See Note XLtVII. Appendix. •^ John vi. 69. ^ Acts viii. 37. 90 SERMON III. who remembers, that the faithful Christian does not believe the doctrines of his re- ligion, because he barely supposes that they may be true, but because he is as- sured, upon the infallible testimony of God, that they are so, will allow, that, with re- spect to doctrines thus delivered and at- tested, all reasoning is irrelevant, which precludes a reference to that evidence on which they depend. Our Church accord- ingly declares, that " " nothing is to be re- " quired of any man, that it should be be- " lieved, as an article of the faith, which is *' not read in Scripture, or may be proved *' thereby." This she regards as the only testimony relative to divine things, which can demand that unreserved assent, and that ** submission of the understanding, which are essential to faith. She calls upon hef members to receive the three creeds she has adopted, not merely on account of their an- tiquity, nor even of their universal receptidtl in the Church throughout so many ages; though both these circumstances may well c Article VI. « See Note XLVIII. Appendix. SERMON III. 91 entitle them to the veneration of every Christian J but because «*'they may be " proved by most certain, warrants of holy *' Scripture." It has been objected to this course of argument, that it inculcates a blind and implicit credulity, unworthy a being, to whom the Creator has given the faculty of reason as his director. To this however it may be answered, that, although reason be competent to di- rect us in the affairis of this life, it is not, and f cannot be, without instruction from above, a sufficient guide in our religious concerns; for it cannot teach us to walk in a path which it is not able to discover : and since we never could have known the way which leadeth unto life, unless God had revealed it ; revelation must first enlighten reason, to qualify it to be our conductor. Hence the Apostle declares, that we s " walk by faith ;" that is, our conduct, as Christians, is determined by our belief in those doctrines^ which God has given us <= Article VIII. f See Note XLIX. Appendix. s2Cor. V. 7. 92 SERMON III. for our direction. But, though we refuse to unenlightened reason that supremacy over faith which it has sometimes arro- gantly claimed, we by no means exclude it from its proper office, in which it is eminently useful, and indeed absolutely necessary. ^ Reason is employed in its own sphere, when it is exerted to try the evidence on which revelation is supported. It is com- petent to determine, whether the holy Scriptures have sufficient claim to be be- lieved, as the compositions of men divinely inspired, and what ■ particular doctrines they inculcate. But when once reason itself has decided, that the Bible is the word of God ; and that those fundamental doctrines, which the Church has uniformly maintained, are to be found in it ; it then becomes irrational to say, that such doctrines may yet be made subjects of doubt as to their truth ; or that they may be altered or rejected, in compliance with human notions of their probability or expediency. h See Note L. Appendix. ' See Note LI. Appendix. SERMON III. 93 The same 'reason which demands our assent to credible testimony, also proves the necessity of believing what it attests, according to the plain and natural mean- ing of the terms in which it is conveyed. Since then the faith of a Christian is built upon the word of God himself, which is infallible, we conceive not how it can be Otherwise than one. When facts are stated upon human authority only, if we have no reason to doubt the integrity or the know- ledge of the relator, we do not hesitate to believe them to be as he has asserted ; nor do we think ourselves justified in torturing his words, to impose upon them different senses. How then can they be defended, who deal thus with the language of a God of infinite wisdom and holiness ? How can they suppose, that the words which the Holy Ghost has dictated, may be fairly made to bear any interpretation, which the perverted subtlety of man can impose on them ; or that more than one faith can be built upon the same foundation ? k See Note LII. Appendix. 94 SERMON III. The position then under consideration »nay now, I trust, be considered as suffi- ciently established. It has been tried by the rule of Scripture, and by the practice of the Church; and it has appeared, that as truth is one, so the faith of Christians must be one also ; that this one faith is by the word of God declared to be an in- dispensable condition of salvation ; and th?it in the primitive Church, which ad- hered to the instruction and the example of the Apostles themselves, it was con- stantly so regarded. By investigating also the nature of faith, as an assent of the mind, upon the autho- rity of divine revelation, to certain truths not discoverable by human inquiry; I have endeavoured to shew, that it is irreconcile- able with the principles of sound reasoning to suppose, that this revelation can speak other than • one and the same meaning to all who interpret it aright ; or that we are at liberty to understand it in any sense but that which the manifest import of the lan- guage proves that it was intended to convey. SERMON III. 95 The result then of the inquiry may be thus briefly stated : our blessed Lord has declared, that none but they who believe in him can be his disciples; and that all may know what they are to believe, he has left upon record with the Church the doctrines which she is to teach. These doctrines are to be found in the holy Scriptures; whence they are to be gathered, not from a few dark or doubtful passages, but from the full, clear, and har^ monious testimony of all the inspired writ- ers; by each of whom, in his own method, varied according to the specific purpose of his labours, but still under the controlling influence of the same Spirit of truth, they have been stated, illustrated, and en^ forced. Taken together, these doctrines consti- tute that one faith, by which alone we can arrive unto " the perfect man, unto the '* measure of the stature of the fulness of " Christ;" and therefore, he who does not ' hold this " " form of sound words," ' See Note LIII. Appendix. "> 2 Tim. i. 13. 96 SERMON III. as the Apostle calls it, cannot be a par- taker in that fellowship, which connects him with. Christians as a member of the same body, and with Christ as its head. They who have perversely wandered from the true faith, have therefore ever been considered as destroyers of Christian unity. St. Paul indeed "declares, that ° heresy may be made to serve a good pur- pose, as it affords an opportunity to true believers to shew their faith, by a stedfast opposition to it ; but in another place he reckons it among those ^ " works of the " flesh," which may excjude a man from an inheritance in the kingdom of God; and he directs Titus to reject a heretic, after due admonition, considering him as one that ^" is subverted, andsinneth, being '^ condemned of himself;" " that is," says the learned Hammond, " inflicting upon " hinjgelf that punishment, which the " Church is wont to do upon malefactors, " by cutting himself off" from her commu- " nion." n 1 Cor. xi. 19. o See Note LIV. Appendix. P Gal. V. 20. 1 Tit. iii. 10, 11. SERMON III. 97 The language of those who immediately succeeded the Apostles in the government of the Church, and who must be supposed to have been intimately acquainted with their sentiments and practice, may also be allowed to have considerable weight in de- termining this question : and they are "^ unanimous in considering a departure from the fundamental articles of the Chris- tian faith, as a breach of Christian unity; separating those who are guilty of it from the flock of Christ, and depriving them of the privileges of his covenant. It is indeed impossible to conceive, that real unity can exist without the one faith is preserved ; and all attempts to ^ promote it by stifling controversies, and concealing breaches which we cannot heal ; by un- warrantable compromises, or mere exter- nal conciliation ; will either wholly fail, or will produce, at best, a temporary union, by the permanent sacrifice of truth. The history of eighteen centuries has suffici- ' See Note LV. Appendix. » See Note LVI, Appendix. H 98 SERMON IIL ently proved to all who are inclined to learn wisdom from experience, that there can be rio real concord amoiig Christians, but that which is boilt, as the unanimity of the first converts at Jerusalem was, upon a stedfstst adherence to the doctrine and fellowship of the Gospel. Religion is a matter, too nearly and too deeply intefesting, to be compatible with indifference. Where every thing which can awaken the feelings or influence the hopes of mankind is at stake, it will be ever difficult to prevent men from con- tending even about points of little mo- ment; much more so, to temper a laud- able zeal for doctrines of real importance with charity towards their opponents. Even where this is most perfectly done, unity must be lost, though charity be preserved. For though our detestation of hereti(£al opinions be joined with pity for those who unfortunately hold them; though we be ready earnestly and sincerely to pray, that such persons may once more be brought home to the flock of Christ ; until that de- sired event be accomplished, we cannot SERMON III. 9d but regard them as straying from the fold, exposed to enemies whom they may be unable to encounter, and violating the integrity of the Christian Church. But if, unmoved by these considerationsi, we seek to build up the breaches in the Church t " with untemjxered mortar ;" and tO' make all men^ of all persuasions, dwell together as the brethren of the Lord, by teaching, that unity in fundamentals is not necessary ; or by inducing the unwary to believe, that no doctrines which have been riiade the subjects of controversy are in themselves fundamental ;, open dissensions may for a time be prevented, and the voice of controversy may be heard no longer: but it is to be feared, that Ciiristianity it- self may perish with the contests, by which its truth has hitherto been maintained; and the silence which will follow, may be the silence of death. For they who are once taught that all modes of faith are equally right, will, soon persuade themselves that none are necessary; and the useful, though t Ezek. xiii. 10. H 2 100 SERMON III. sometimes excessive, and often ill direct- ed zeal, with which men have hitherto " " striven together for the faith of the " Gospel," will be succeeded by the dull and heartless apathy of a deistical philo- sophy. The language of our Saviour and his Apostles appears to warrant an opinion, that the liatter days will be marked by the prevalence of infidelity. For the many intimations to be found in the New Tes- tament, of a remarkable defection from the saving doctrines of the Gospel, which is to precede the great and terrible day of the Lord ; although, in their primary sig- nification, they may have referred to the falling away of the Jews, before the de- struction of thieir city and temple ; have been generally expected to receive their final accomplishment in a more extensive apostasy, by which the Church itself would be nearly brought to desolation. Various have been the events, to which these predictions have been supposed to " Phil. i. 27. SERMON III. lOl relate. It was natural indeed, that pious and reflecting men, deeply impressed with the importance of those occurrences which they themselves witnessed, should have been led to imagine, that in each of the temporary triumphs of error or infideHty over revealed truth, .they could trace the completion of prophecy. As years have rolled away, these several ' applications have, in their turn, been found in some respects unsatisfactory; and the predictions themselves, as yet unfulfilled, stand as bea- cons in the sacred pages, to warn us of the trials which await the Church ; and to teapb jiSj who ^ " look for such things," to be diiigent, that we at least " may be '^ found of him," whose speedy coming they will signify, ** in peace, without spot ** and blamekss." The signs of the times have indeed been often misinterpreted, and the minds of some have been shaken and troubled without causfe, as if y " the day of Christ" was at hand. But such mistakes affect X 2 Pet. iii. 14. y Phil, i, 6, H 3 102 SERMON III. not the veracity of prophecy. The word of God standeth sure : and though we know not the day nor tlie hour, which he has appointed for the execution of his pur- poses; and all our conjectures and re- searches on the subject may end in disap- pointment; assuredly, whatever is written shall be accomplished in its season ; and they, whose lot may fe,ll to them in the latter days, will probably witness an apo- stasy, more general and more fatal than any which has yet aMicted the world. To this apostasy, neither the partial fall- ing away of Judaizing Christians, nor the more extended corrupljons of Romish su- perstiti®n, nor even the atheistical frenzy, which was permitted for a season to be the scourge and disgrace of our own times, may be compared. So wide indeed will its influence be spread, that it is even made a question, whether, when " the " Son of Man cometh," he shall ^ " find '■^ faith on the earth !" whether, among the multitudes of every nation and lan- ^ Luke xviii. 8. S'ERMON III. 103 gpage, which profess to belieVie on his name, and to be zealous for his service, even a small remnant shall be left of those, who are truly his disciples ! What then are the reflections* which the pvo$- piect of such a fearful departure from the truth should inspire? Should 'it not lead us seriously to consider, whether the pre- vailing spirit of our times may not favour the increase of error ? whether they, who disregard that unify of faith, which the Scriptures require, and they, who neg- lect to enforce it, by argument, by per-- suasion, by intreaty, niay not unintention- ally cooperate, the one by their thought- lessness, and the other by their silence, to Jiaiten this predicted triumph of infide- lity ? The character of that apostasy, to which the Scriptures refer, is not precisely defined : but perhaps we shall not alto- gether err if we conceive, that it will not i3onsist in an open denial of Christ ; but rather in that strange diversity of opinions, that exaltation of imaginations above re- vealed truth, that moulding of the Scrip- tures after the fashion of human preju- H 4 104 SERMON III. dices, of which too many instances are daily forcing themselves upon our obser- vation. By those then, who are convinced that in the doctrines of the Church of England the true faith is now to be found, the path of duty can scarcely be mistaken. Tak- ing their stand on that foundation on which she has built, they will be stedfast and immoveable: their firm and temperate resistance of plausible, but unauthorized novelties will prove, that they are faithful a *f stewards of the mysteries of God:" and if it please him still to raise up those within her pale, who are thus prepared to defend and uphold her, the prediction of the Evangelical Prophet may yet be ful- filled in her favour; and the generations to come may ^ " see our Jerusalem a quiet " habitation, a tabernacle that shall not be *' taken down ; not one of the stakes " thereof shall ever be removed, neither " shall any of the cords thereof be bro^ « ken." ? 1 Cpr. iv. 1. *• Isai. xxxiii, 20, SERMON IV. Acts ii; 42. ^nd they continued ^tedfastly in the Apostle^ doctrine and fellowship, and in breaking of bfead, and in prayers. OUCH is the account preserved in the sacred pages, of the practice of the Chris- tian Church in its infant, state ;• presenting a striking instance of that perfect unity, by which its eariiest records are distin- guished. It is humiliating to reflect how faint a resemblance we find, to this entire agreement in faith and worship, in suc- ceeding ages. But the certainty that the Church has once been, what our Saviour intended it to be, will prove at least, that there is no physical impediment to the re- currence of such a blessed state of har- mony and peace ; while the example itself leads us to consider the conduct by which 106 SERMON IV. alone that state can be restored. The time and the method of its restoration must be left to him, who alone can *" or- " der the unruly wills and affections of " sinful men :" but the preparation for it we can, and we ought to make ; by form- ing a clear idea of the essentials of that unity, which it is our duty to recommend; and by inculcating, each in our proper sphere and station, those arguments best calculated to enforce their observance. The whole Church" at this period con- sisted of little more than three thousand persons : of these, a small number had been companions of our Lord during the whole of his ministry; they had witnessed his exemplary holiness and his divine mi- racles, and been the attentive hearerjs of his heavenly doctrines : but the majority were recently converted ; they were a por- tion of those ^ " devout Jews from every " nation under heaven," who, being as- sembled in Jerusalem at the day of Pen- tecost, had been so far affected by the mi- ^ Liturgy. ^^ Acts ii. 5. SERMON IV. 107 raculous descent of the Holy Ghost upon the Apostles, and its wonderful effects, as to be induced by St. Peter's sermon on that occasion to embrace the faith of a crucified Redeemer. These, we are told, were baptized; and being thus made members of the Church, they proved the sincerity of their profes^ sion, and their due sense of the obligations which it entailed upon them, by adhering stedfastly to the one true doctrine taught by tiie Apostles; by continuing in their fellowship, or society; submitting to the discipline and goFernnient established by them ; and by partaking in the same re- ligious ordinances and modes of worship, in '* breaking of bread, aUid in prayers." A due provision for the maintenance of Christian unity thus appears to liave been coeval with the establishment of the Church itself. As the Apostles permitted no other system of association to prevail among their converts, we may consider tiiis to be a strong proof of their conviction, that the brethren in Christ could never dwell toge- ther as bretliren ought, on any other terms : 108 SERMON IV. and we may conceive it to have been not unintentional, on the part of the inspired historian, that the very first mention, which occurs in his narrative, of Christians as a connected body, should be accompanied by a clear indication of the principles of their union. Thus did the original Church become a model for all which succeeded it ; and the steady continuance of its mem- bers in the doctrine and discipline of the Apostles, in the sacraments which their divine Master had ordained, and in a common form of devotion, stands upon record in the sacred volume, as if designed to teach us, that the disciples of Jesus Christ were to be separated from the world of the unbelievers ; and that by these cha- racteristic - practices, each a pledge of mu- tual good offices, they were ever after to be united, as by an inviolable bond of affection. In prosecution of the plan originally laid down, I have already considered Christian unity, as it should be exemplified in sub- mission to the form of Church government established by the Apostles; and in the SERMON IV. 10? maintenance of the one true faith, which they were commissioned to teach. I am now to examine, how far agreement in modes of worship is essential to its preser- vatioitL " '^• It was to be expected, that he, who prayed so earnestly that his disciples might be one, would ordain some external rites or ceremonies, significant of their profes- sion, their expectations, their high calling, and their solemn obligations; constituting a bond of union to themselves, as well as an outward sign of that union to othiers. For what can operate more strongly to preserve a religious association, than a com- mon participation in some simple and af- fecting offices of devotion ; which, unalter- able in their signification, may <= remind the individuals of whom this association is com- posed, that they are all sharers in the same hopes and privileges, bound to the per- formance of the same duties, and thus distinguished from those around them? These, as ordinances of universal obliga- tion, in every age and every country, were c See Note LVII. Appendix. 110 SERMON IV. necessarily few and sinrple; bat they were sufficient to instruct the household of faith, that all - its members, however dispersed throughout the world, were travelling in the same road, and equipped in the same man- ner for their journey ; that they must meet hereafter before one tribunal, and might Kve together in the eternal enjoyment of bliss and glory. These great objects thus secured, the daily wants and duties of each, the mode of keeping up in the minds of all a due sense of their holy pro- fession, and of rendering the continual sa- crifice of associated praise to him, who had ^ " called them in one body," were left to be provided for by particular churches, as the circumstances of their members might seem to require. Thus, to the ordinances immediately of divine insti- tution, by partaking in which every Chris- tian "was awakened to a sense of his fellow- ship with the whole society of believers, were added also others of human appoint- ment ; and these, as well as the former, were binding upon the conscience, because d Col. iii. 15. SERMON IV. Ill enjoined by that authority, to establish laws for its own preservation, and rules for the orderly conduct of its proceedings, which is essential to the existence of every society, civil or religious. Of both these kinds of institutions the chapter before us gives an instance. It tells us, that those who joined themselves to the Apostles were baptized; and that being thus admitted unto " their fellow- " ship," they continued stedfastly in breaking of " bread, and in prayers;" not only, in a conformity to that mode of wor- ship, appointed for their own particular Church; but also in partaking of that most holy mystery, here called " the breaking of " bread," by which all Christians Were to be especially distinguished. In considering, then, that particular branch of Christian unity, which the latter part of the text so clearly marks out, our inquiry will neces- sarily divide itself into two heads. We may first examine the duty of conforming to the particular ritual of that Church, ta which we may happen to belong : and, secondly, that agreensent in the great dis- 112 SERMON IV. tinguishing features of • Christian worship, which forms a visible bond of union, con- ijecting all Churches throughout theworid'. I. It has been already shewn, that the Church is a society constituted by God - himself, that the true faith may be pre- served, and the edification of its members duly provided for: and hence it follows, that, a e power must be vested in the rulers of this society, to decree rites and cere- monies for the decent regulation of its public proceedings ; since, otherwise, these important objects could not be attained. The authority, thus inherent in the Church, has however its limits ; it extends not to the enactment of any thing ^ " con- " trary to God's word written ;" for that word is the depository of his will, and must be the rule of their conduct, who govern in his name. When this limit is not ex- ceeded; when the Church cannot be justly charged with enjoining superstitious, pro- fane, or antichristian rites or ceremonies ; her members are s bound to conform to the e See Note LVIII. Appendix. f Article XX. s See Note LIX. Appeadix. SERMON IV. 113 riiies she lays down for their observance ; and every vi'ilful and systematic departiirie -from them i> involves a breach of Christian unity. ! . ■ ... • . Such then being the legitimate autho- rity of the Church, it is our first object to inquire, whether it can be an undue exer- cise of that authority to fi"ame liturgies for the use of her communion; for it is chiefly in this particular that her power has been questioned. . ' Public worship undoubtedLy forms an '. essential part of a Christian's duty ; and it is one of the great means of his edification, which, we have already seen, the Church is bound to promote. It is also assumed as unquestionable, that it belongs to the priesthood only. to minister. unto the peo- ple in things pertaining to God ; to speak to them in the public assembly, as well as to admonish them in private, as ^*' ambas- " sadors for Christ;" and to present their united supplications and thanksgivings in his name before the throne of his Father. J ^ See Note LX. Appendix. • i See Note LXI. Appendix. ^ 2 Cor. v. 20. I 114 SERMON IV. If, then, public worship be necessary ; and if in that worship it be the office of the priest to offer up the prayers of the con- gregation ; it will be difficult to shew, that this can be effectually done, but by the use of some fbrna, -generally known, understood, and observed : for thus only can the hearts fand wishes of the assembled worshippers be all directed towards the same object; dr the words which are uttered by the mini- ster be properly called their prayers as wdil as his own. Astonishment or admiration may indeed be excited by the eloquence or fervour of an eKtemporaneous effusion ; but astonish- mient and admiration are not devdtion : far from it; they Call the mind < from heavoi to earUi, and fix its attention upon the conduct ahd attainments of a fallible mor- tal, instead of carrying it up in humble adoration to the footstool of that Almighty God and Saviour,' in whose sepvice it ought to be engaged. Thib legitimate obj^t-s oif all religidiiis worship may be reduced to two ; the^lory 1 See Note- LXO/ Appfeftdix. 3JER.MON ly. 115 pf God, an4 the smpply, ei^er of our own wants, or those of others, for whom we are bo^nd to pray. ^ , 3i*t he >,who is really de- sirous of rendering due honour unto the Lqrd his CiQd, will take care to pay jthat necessary tribute in the niEinner which God has appqinted; 3,nd as he is taught by an Apostle, that Christians ^should ">" glorify Gad with oiie mind and one 'i' mouth," ibe will be cpnyinced, ,that the praises of a public congregation c^n never be acceptable in his sight, unless they are thus offered. 'Inlilte manner, as our "Sa- viour has graciously promised, that where his worshippers ° agree in their petitions, his heavenly Father will hear and grant them ; no faithful Christian will think it a inatter of indifferenGe, whether a mode pf public worship be adopted, which renders that ,P agreement almost impossible, or whether ^be most effectual means be taken for , its preservation. On (the contrary, he will consider, that the conditions j>f this " Rom. XV. 6. n Matt, xviii. J 9. ^-See 'Note LXIII. Appendix. PSfejfJote LXIV. Appendix, .>' I 2 116 SERMON IV. promise furnish an argument in favour of an established liturgy, which no man, who values the favour of God, can lightly dis- regard. Such have been the grounds, on which they who have argued a priori, from the necessity of the casej have maintained, that the Church, in enjoining the use of a com- mon form of prayer, has not exceeded the authority vested in her^ for the spiritual benefit and edification of her members. Admitting, however, for the present, that such arguments prove only the expediency of a liturgical service; let us proceed to inquire, what further testimony can be jpro- duced of its lawfulness. The ritual of the Jewish Church fur- nishes us with evidience, that forms, as such, far from being displeasing to Grod, have been sanctioned by him in one in- stance at least, as best calculated to promote the object of public worship. And though the service of the temple, accommodated only to the peculiar circumstances of the Jewish nation, was of necessity abolished, when the purpose was accomplished for SERMON IV. 117 which it was ordained ; yet it by no means follows, that therefore all forms and cere- monies became from that tirhe unlawful ; or that the Christian Church was to have no ritual at all, because the Jewish law of ceremonies was done away, as inapplicable to the circumstances of this new covenant. ' A very different conclusion may with propriety be drawn from the declaration of the Apostle, that q *' we have an altar, " whereof they have no right to eat, who " serve the tabernaiele ;" for in this, "^ pas- sage, the commemorative sacrifice of the Christian is expressly opposed to the typi- cal offerings of the Jew ; and the Hebrews are taught to look from the ritual, which they were henceforward to renounce, to that new and spiritual service, that conti- nual sacrifice of praise, to be offered unto God by Jesus, the great High Priest of their new profession. We have also direct proof^ that our Saviour thought it right to anticipate the wants of his Church, by ' composing a prayer for his disciples ; not q Heb. xiii. 10. ^ See Note LXV. Appendix. » See Note LXVI. Appendix. I 3 11* sSrMo^ IV. only that it ilii^t forM a pSrf of alt tfeeif devotions, both public and private; but tkat it might serve as a' tW6del by which their other coffimon petition^ Were to be framed ; and as if to sanctioti as highly a6 possible the u«e of commoh forms, he constantly attended the public worship of the temple and the synagogue; and him- ^If used the hymns of the Jewish ritual, oil a riemai-kable * occasion, in his private devotions with hiS disciples. We knoVv also how' strongly he Tecom mended asso- ciated worship, declaring, that he woiild hohoiir the assemblies of Christians with his " especial presence ; and we have al- featdy adverted to the blessing which he taught iJiizm to expect, who on such occa- sions ofFefed up to him with one accord thciir associated supplications. Although thefefofe it may be admitted, that ho ^ formal and positive statute cati be produced from ttie Scriptures, directing the Church to pi'otidfe a form of prayer, or to ;jl;. . JIj. '-Little consolation will such a person de- rive from knoWitig, that the divisions which now harass' the'Church are not peculiar to the present day. For he will perceive that their danger is not less alarming, nor 140 SERMON V. their guilt less deadly, because we have in- herited them from our forefathers, or can discover the injurious operations of their influence in almost every page of ecclesi- astical history. The language of the Apo- stle in the text shews indeed, that the evil had begun to work even in his -days ; but it proves also, to the confusion of the pre- sent generation, that it was then universally known, deplored, and censured as an evil : men were not accustomed to * regard it with indifference ; it had not so far insinu- ated itself into the very vitals of Christi- anity, as to render the remedy, by which alone it could be counteracted, as intolera- ble as the disease ; nor were there to be found any so hardy or so blind, as to deny the mischief of disunion, or to maintain, that religious discord is not unpleasing in the sight of God. Still however it will be useful to trace Ihese divisions to their source; for such an investigation will at least empower us to attach the guilt of producing them where it ought to be fixed; a See Note LXXXI. Appendix. SERMON V. 141 and to shew tliat the contests and animo- sities, which have disturbed the Church, are not to be rashly attributed to the miscon- duct of its ministers, much less to any in- herent defects in our holy faith itself; but rather to the perversity of that nature, which it was intended to reform. The first breach of unity upon record took place in the church at Corinth, when under the immediate superintehdance of St. Paul, whose authority was in vain ex- erted to repair it : for though he succeeded in restoring a temporary harmony, the epistles written by ''Clement to the same Church, not long after the martyrdom of that Apostle, bear testimony to the dissen- sions by which it still continued to be agi- tated. Hence then it is manifest, that schism and contention may disturb a church, although no possible charge of deficiency, either in zeal or ability, can be brought against Its ministers, Where the Apostles themselves officiated, there could have been no pretence for such b See Note LXXXII. Appendix. U2 SERMON V. an accusation : their doctrine could not have differed in essential points ; none of them could have been wanting in diligent attention to the laborious duties i of their important office ; and the Holy Spirit vouchsafed to all the same confirmation of their mission, by granting <= " signs; and "wonders to be done by fheir hands." Yet the Corinthians formed into parties, and affected to class themselves under dif-* ferent teachers ; forgetting that they had all been called into the fellowship of Jesus Christ; and that, as brethren, it became them to be ^ "perfectly joined together in " the same mind, and in thfe Same judg- "ment." it v. t ■ . It requires then little arguriient to prove, that the original causes of disunion are not to be found in the nature of Christianity itself, nor to be charged upon the frailties or defects of its teachers. As God is love, and willeth that his disciples should love one another, his precepts must tend to promote the harmony in which he delights i c Acts xiv. 3. d 1 Cor. i. 10. SERMON V. 143 and though the ministers of Christ will never be wholly exempt from the infirmities of their brethren ; their personal defects cannot justify rebellion against the autho- rity, by which they are appointed ; nor can the spirit of disorder and contention, which manifested itself even under the rule of the Apostles, be justly imputed to the «^ weaknesses or errors of; theiT uninspired syccessors. As if however to remove all ground for such an imputation, and to vindicate those who were to follow him and his fellow-labourers ,in their sacred office from being undeservedly censured, as the authors of an evil, which the predictions of his blessed Master had taught him to con-^ sider as inevitable ; St. Paul takes occasion in the text to fix upon the Corinthians themselves the guilt of that sin, which, in the discharge of his apostolic office, it became him to reprove. " Whereas there " is among you envying, and strife, and " divisions, are ye; pot carnal ?'' Your cour tests, far from being a consequence of e See Note LXXXIII. Appendix. 144 SERMON V. your conversion to Christianity, are a con- vincing proofj that ye are yet in great measure strangers to its influence ; that ye submit to be directed by carnal impulses, instead of yielding yourselves as servants to Jesus Christ, and obeying the suggestions of his Holy Spirit. Whether such is the true import of these words, " ye are car- " nal," will best be determined -by the context. The Apostle tells them, that he cannot yet declare unto them the whole mystery of the doctrine of Christj nor speak unto them in the language, which, as a minister of Christ, he wished to employ, because they were unable to bear it ; not having wholly ^laid aside those evil pro- pensities of a depraved nature, which were to be exchanged for humility, peaceiable- ness, and docility, before their minds could be competent to the admission and com- prehension of divine truth. He therefore compares them to " babes," who are " fed " with milk," because they cannot digest the food of men ; thus giving them to un- f See Note LXXXIV. Appendix. . SERMON V. 145 derstand, that what they had hitherto learn- ed from him were but the first ^rudiments of Christian knowledge; simple elements, adapted to the intellect of children, and preparatory only to that more full a,nd perfect information, which was reserved for those who had ears to hear and hearts to receive the treasures of heaven]y wisdom. ." I, brethren, could not speak unto you '* as unto spiritual, but as unto carnal, *' even as unto babes in Christ. I have " fed you with milk, and not with meat : " for hitherto ye were not able to bear it, " neither yet now are ye able. For ye are " yet carnal." By telling them then that they . *' are carnal," may . we not conceive him to mean, that they had but imperfectly adopted the Christian character ; that they were more under the rule of those ^pas- sions, wTiich sway the natural man, than was consistent with the spirit of the^ ' reli- gion they now professed ? The Apostle has still further explained s See Note LXXXV. Appendix, h See Note LXXXVI. Appendix, i See Note LXXXVII. Appendix. 146 SERMON V. his meaning by observing, tliat tiieir divi- sions are a sign that they ^" walk as men;" that is, after the manner of men, and not as Christians ought to walk ; following the example of the heathen philosophers, who arranged themselves in sects, and assumed the names of their respective teachers, as party distinctions; instead of submitting with humility to one common head, and regarding the ministers set over them only as instruments in his hstnd, who was the Author of their faith, and alone entitled to their obedience. It appears then that St. Paul^ far from considering the maintenance of different religious opinions, or the formation of se- parate societies under teachers of their own selection, to be practices in which Christians had a natural and unalienable right to indulge, regarded the tendency to such conduct, which he observed in the Co- rinthians, as a proof that they were not wholly ^ " renewed in the spirit of their " minds." Christianity, he argued, was a " See Note LXXXVIII. Appendix. l Eph. iv.-.23. SEitMON V. 147 religion of unity and peace ; and " envy- *' ing, strife, and divisions" could ohly pre- vail among thosfe who were yet "'babes in " Chdst/' but partially acquainted with the doctrines they had embraced, arid little conversant in its duties. If then such evils are to be attributed to the prevalence of a carnal spirit over the influence of our Koly faith; it will follow, that the sources of disuniotl are to be sdught in those charac- teristic propensities of ovtr nature, which it is the object of the Gospel to rectify or re- strain 5 we mUst inquire into the motives by> which men, as men, are engaged to resist authority, and to contend with one an- dthier; and then we shall have discovered the causes of every struggle, and every separation, which has hitherto disgraced the name and diminished the benefits of Christianity. /M Solombn,?'whose intimate acquaintance with the human heart will not be disputed, assures us, that "" " only by pride cometh " contention f and in confirmation of his ™ Prov. xiii. 10. L 2 148 SERMON V. assertion it will be found, that every rebel- lious opposition to lawful authority in re- ligious matters ; every instance of debate, of strife, or of schism recorded in the Scriptures ■ may be traced to the uncon- trolled indulgence of this passion. • The first blood spilt upon the earth stained the hand of one, who, having set up his own judgment and his owp wisdom as the rule by which he was to serve God, presumed thus to assert his right to alter the divinely instituted worship of his Maker. And did the present occasion allow us to investigate the circumstances attending this earliest effect of the depravity entailed by the sin of Adam upon his posterity, it would not be difficult to " shew, that pride sowed the seeds of dissension, and finally raised the arm of the murderer against his brother's life. The Apostle St. Jude, when dehorting Christians from the evil and the guilt of rebellion against lawful authority in the Church, mentions also another model-, n See Note LXXXIX. Appendix. SERMON V. 149 which such violators of Christian unity ap- peared to him to have adopted. ° " They " have gone in the way of Gain," says he, " and perished in the gainsaying of Core." The origin of P Corah's rebellion was evi- dently pride. He could not submit to that subordination of ranks in the Jewish church which God had established. In his eyes, all the congregation was eqtially holy ; and therefore he and his company were as much entitled to bear rule as Moses and Aaron. In their own estimation, they had the necessary personal qualifications for spiritual authority; and they presumed that these qualifications were sufficient evi- dence of their right to assume this power . they coveted. Any attempt therefore to control them they denounced as tyranny and usurpation, which they were fully deter- mined to resist. So great was this infa- tuated self-conceit, that they were content to appeal to God himself for the decision of their claim ; thus challenging tlieir Cre- ator to defend his own appointments, and to disprove their right to new model the ° Jude 11. P See Note XC. Appendix. L 3 150 SERMON V, public service which he required, according to the dictates pf their own inclination^. The event of this appeal proves, that no fancied qualifications for the ministerial office ca,n supersede the necessity of di- vine appointment, or justify any man in '' " taking this honour unto himself," or ejfercising its functions, until he^has re- ceived £1- regular commission. Even Jesus jChrist, we are assured, "glorified not him- " self to be made an high priest," but subr mitted to the necessity of an outward call- ing J thus teaching us his disciples, that no inward "^ gifts, however extraordinary, no conviction of holiness, however well found- ed? can authorize any man to act as hi? anib^sador, (the character with which every pnest is necessarily invested,} untU he hg,s received his credentials from God himself, through the hands of those who have succeeded the Apostles in their pecur liar office and power. -h, .. These examples then, dra,wn from the sapred pages, suggest to us the two princi- p^J Ganges of religiowf (Jjsnnion. The on«, 1 Heb. V. 4, 5. y See Note XCI. Appendix. SERMON V. 151 that pride of superior wisdom, which shews itself in presuming to alter the instituted ordinances of God ; the other, that conceit of superior holiness and spiritual gifts, which incites its deluded possessors to resist bis appointed ministers, and to obtrude themselves into sacred offices, which they have no other title to undertake, than that furnished them by their own arrogant opi- nion of their personal merits and qualifica- tions. In either case, individual offenders against established order may bie so far blinded as to suppose, that they are doing God service : but the " envying, strife, and " divisions," which they will ever produce in the Church, will furnish inelanchdly proof tliat such labourers ' " know not what " manner of spirit they are of j" and that, Jiowever they may imagine themselves to be acting under the sanction and direction of divine aUthoirity, they are still in truth " carnal, and walk as men," To trace to their source the various divisions which the annals of the GIturcb have recorded, and to shew how far each of them might in its 5 Luke ix. 55, L 4 152 SERMON V. commencement be referred to one of these modifications of pride, as its probable C9.use, would be an invidious, though not perhaps a difficult task; The student in ecclesiastical history, once possessed of tho^e general principles of church communion with which a careful examination of Scripture will furnish him, niay how;ever be safely left to pursue the inquiry for himself. They will enable him to recognize legitimate ecclesiastical autho- rity, amidst the conflicting assertions and confident claims of those, who either wholly deny its existence, or affirm that it reposes in themselves : they will instruct him to distinguish * " the faith once delivered to '/ the saints" from the errors of its pre- tended disciples ; and convince him, that Christianity itself is not chargeable with the miseries and conflicts, which those who are ignorant of its true spirit have intro- duced among its professors. V:._The proper line of discrimination how- ever miisT be "cafelully" drawn, that due credit for conscientious motives may be t Jude 3. SERMON V. 153 given to many who have separated from the Church; that ample allowances may be made for prejudices of education, and for all the various circumstances which give a tone and colour to human opinion, and often imperceptibly bias the judgment, and prevent the free exertion of the rea- soning faculty. We may humbly hope that a merciful God, who knows whereof we are made, and alone can mark the operation of those secret springs which actuate the conduct of individuals, will look with an eye of mercy upon all who so wander from his fold; and thus hoping, we shall re- member that he wh Itaiah ¥. 20. 156 SERMON V. supporting the cause of truth and holiness, when in fact they are advocates of party feelings, of unreasonable prejudices, or of indefensible errors. The Reformation was effected in this country under circumstances, which, how- ever trying and difficult they proved to the Reformers themselves, were in some re- spects particularly favourable to the purity and efficacy of their labours. The <= pre- judices of Henry VIII. in favour of the su- perstitious doctrines of the Romish Church were scarcely counterbalanced by his jea- lousy of its temporal usurpations, although these trenched upon his authority, and thwarted his passions. Hence the impe- tuous, unsteady, and tyrannical disposition of their sovereign, obliged the venerable Cranmer and his associates to proceed with anxious "^ circumspection in their dan- gerous labour. They were also themselves wise and ^moderate men, averse to all hasty and violent measures, and desirous of re- <: See Note XCIII. Appendix. great and grievous offence^ since it not only disturbs the peace, but hinders the salvation of Christians, no common caution should be thought suffi- cient in so momentous a concern. The warning voice of Scripture is so plainly raised against idolatry and false doctrine, tbat-where a church can be clearly ^ convicted of having corrupted the saving truths of the Gospel, or debased the Chris- tian sacraments and worship by idolatrous practices, it is evidently our duty to come out of her, and be separate from her com- munion. Such I was the ^ charge proved agaihst the Church of Rome, at the period of the Reformation. She had made the word; of God of none 'effect by her tra- ditions ; she had corrupted the doctrine of Christ by her interpretations, and obscured it by her innovations ; she had taught men to rely on their own merits for salvation, instead of placing f their Confidence in the atonement made for sin by Jesus Christ; Etnd in contempt of the plain declaration k)f has preserved, in- violate the faith committed to her trust ; that neither does her foraii of government, nor the ceremonial she has appointed, nor the liturgy she has enjoined, contain in it that which cannot be maintained without sin. The expediency of many of her forms, and much of her practice, they were in- deed strenuous in denying : they upheld their own newly devised model of pre&by- terial discipline, as more nearly conform- ed to primitive practice ; they extolled their own modes of worship as more scrip- tural, their extemporaneous prayers as r See Note CXX. Appendix. » See Note CXXI. Appendix. SERMON yi. 187 more edifying ; and they scrupled not, in the heat of an ungoverned zeal, to vilify and defame those who chieeked their- irre- gularities, and prevented their rinnovations: but further thari this they were not pre- pared to go: and as they have left upon record in their writings^ the sinfulness of that disunion, which by their conduct they promoted; so have their descendants, who reduced to practice those principles of se- paration which they had taught them, no less forcibly defendied the necessity and lawfulness of spiritual authority ; no less convincingly proved the mischiefs and the guilt of schism. -4 ,,. . The Church of England however, though in her adversity she sank under the efforts of her rebellious children, could not be tempted in her returning prosperity to imitate the intolerance, with which they had exercised their temporary power. Fully determined to keep that commit- ted to her trust, she neither bartered truth for safety in the hour of peril, nor lost sight of Christian moderation in maintain- ing that truth in the day of her exaltation. 188 SERMON VL It was her earnest desire to live peaceably; but she knew that her first duty was to preserve her purity : and while her anxiety not to put a stumbling block in the way of her members, induced her cautiously to refrain from unnecessarily straitening the terms of her communion ; she was not to be tempted, by any visionary schemes of unattainable unity, to sacrifice the sacred deposit, of which she was the appointed guardian. She well knew that in the pre- sent state of the world, "it must needs " be that offences come ;" and that the guilt would rest on those who were their authors : it was her care therefore neither to cause nor to perpetuate them by un- warrantable stiffness, or unscriptural pro- positions. And it will not be difficult to shew, that her constant love of peace, and her unwearied efforts to obtain and restore it, as fully vindicate her from the charge of throwing obstacles in the way of recon- ciliation ; as her very enemies, by their own confession, exculpate her from having driven them to the necessity of revolting from her government. SERMON VI. 189 II. The efforts of the Church of Eng- land to promote unity were coeval with her own Reformation. As soon as Cran- mer was able to turn his thoughts from the pressing necessities of his own spiritual charge, to the general state of the Protes- tant cause, he made ' overtures to the prin- cipal foreign Reformers on this interesting subject. It was his wish to unite all the Protestant establishments both in doctrine and discipline; and had circumstances per- mitted the accomplishment of his views^ the Church would have been brought to a nearer resemblance to the primitive model, than had ever been contemplated by the other Reformers. His labours at home prove what would have been the result of his success : and when we consider the mischiefs and the miseries which an agree- ment in fundamental points of doctrine, and the adoption of an uniform plan of ecclesiastical government would then have prevented ; we cannot sufficiently lament. '* See Strype's Cranmer, b.ii. c. 15. b. iij. e. 24, 25. 190 SERMON VI. that any "circumstances should have frus- trated this excellent dedgn;.; Disappointed in this object, the vene- rable Archbishop was obliged to limit his ^iews to the establishment of unity at home ; and to him we owe the first draft of those articles, which, however they have at times been distorted by a mischievous ingenuity, contain in their present form, when fairly and candidly interpreted^ the most unexceptionable summary^ of Chris- tian doctrine and discipline which has ever been composed. They were originally de- signed to promote/*" concord and quiet- ^' ness in religion," and the alterations they have subsequently undergone were made with the same intention: and al- though the misconceptions of some, and the perversfiness of others, have raised con- troversies out lof this confession of faith, which was drawn up to prevent them; yet, before blame is imputed to the Church of l^ngland for riot having guarded her for- " See Strype's Parker, b. ii. c. 2. . ^ See.Graiftner's letter to the Lords of 'the Council. Strype's Cranmer, Appendix, No 64. SERMON VI. 191 mularies against being made occasions of dissension, it should be considered, that such is the necessary imperfection of all human language, that no statement of religious doctrine has ever yet been framed in terms so precise, as to be free from si- milar censure. ;The same love of unity which Granmer felt, dictated the procJeedings of his imme- diaJte successors.'^ The final settlement? of the X Articles, the>publication of the ^ Ho- milies in their present fortn, the revision of the Liturgy', and its atithorized estabhsh- ment by the * Act of Uniformity, all prove, that those, by whom the government in Church and State \^as then administered, neglected" do proper means of providing for religi&us harmony t and order. And could power, when guided by' wisdom, have ^ensured success; 'Cowld moderation, candour, and learning, have convinced or eericiliated their oppbnents; these efforts would not have failed. » For if zeal and pietyi if profound knoWbdgej if discretion^ f''i''r'.'-: .; •; hfo ■••.»y.tnH ■■ t-' T A. i). 1562. e A. D. 16B3. » l""" Elizabeth. 19^ SERMON VI. if primitive purity of doctrine and of con- duct in its superior clergy, dignify and up- hold a church ; then assuredly the bright- est days of our establishment may be fixed in the reigns of Elizabeth and James. When indeed we look back to those times, and contemplate the deep learning, the painful studies, the indefatigable zeal, and stupendous labours of these fathers of the English Church ; we have reason to think humbly of all modern exertions and at- tainments. But however humiliating may be the sense of inferiority, which such a comparison will excite, it will at least es' tablish this important fact; that nothing can be more unjust, than to attribute the disunion prevailing among Christians, in the present times, to any general miscon- duct of the clergy. These unhappy divisions are not a thing of yesterday ; they have been bequeathed to us, not produced by us : and if neither the arguments of Hooker could convince his antagonists, nor the well-directed exer- tions of Parker could prevent or restrain the progress of schism ; the clergy of the SERMON VI. 193 preisent day maj well be excused, if they cannot find a remedy for similar evils. When indeed the original causes of this disunion are itnpartially weighed; when it is considered, that men, neither deficient ia the knowledge of the Scriptures nor in attention to many of the leading duties of their religion, though convinced that the Church of England was blameless in her doctrine, and though unable to affix a serious dharge to her ritual or her disci- pline, could yet choose rather to disturb h^er peace, than to submit to her undoubt- ed authority, and sometimes even in mat- ters of mere external decoration and de- cency ; when it . is further remembered, that many of those tumults and disorders, under whicli the very formi and profession of Christianity had once nearly sunk in this kingdom, might have been prevented, if these '• men could have been prevailed upon ;to submit to the injunctions of lawfiil power, in matters by their own confession involving no sin : i such " examples will, it is to be hoped, teach the propriety of ab- staining from severe or general censures, b 194 SERMON VI. either of the Church, or of its present mi- nistry as the authors or promoters of these calamities. But the desire of our church to promote unity has not been displayed merely by calling on her members to join in one common confession of faith, to adopt a uniform mode of worship, to submiit to one and the same spiritual authority. She has also shewn it in her anxiety to frame thes@ public documents and regulations in such a manner, as to comprehend all whom she could satisfy without a sacrifice of essen- tials. The present forms and ordinances of the Church were not settled without the most mature deliberation. Not only were they carefully ''discussed by her clergy themselves in : their ^syijods ; but also in repeated conferences with those who were avowedly hostile to her appQintments: On these occasions, objections were patiently listened to, and temperately debated ; and a readiness was shewn to alter or remove, all that deviated in the slightest deggree b See Note CXXII. Appendix, c See Strype's Paiker, l>. ii; c. 12. SERMON VI. 1^ from the purest models, whioli ecclesias- tical history presented. Nay, so earnest was the desire of the commissioners on the part of the establishment, to concede aH that could be given up, without prejudice to fundamental verities, or institutions deemed to be utidoUbtedly apostolic ; that some of ihe suggestions then adopted were far more forcibly recommended by'atl inclination to humour the wayward caprice of the discontented, as far as higher duties would allow, than hy the arguments brought forward in their sujpport. * The conferences held at Hampton Court and at the Savoy, were conducted on the part of the Church in the same moderate and conciliatory spirit, which has always animated her counsels. Thdse who examine the objections urged by the nonconformists at ** Hampton Court, will find that they : involved no mate- rial point of doctrine ; that they contain- ed no protest against the episcopal polity, as unscriptural ; nor against the general "• See Barlow'sj^ccownt o£ the Hampton Court Cdn- ference. O 2 1^6 SERMON VI. character of the forms and ceremonies then established, as unlawful ; but they turned wholly upon secondary and unim- portant questions. Such indeed was the only ground of complaint which could be taken by men, who had not only allowed, but maintained, that the Church of Eng- land was ^ " a true Church," and that *' he who separated from it cut off himself " from Christ." But if, though so con- vinced, they could still make a merit of re- fusing to conform, because regulations of order and ceremony, which appeared come- ly, decent, and edifying to the majority of their brethren, were not sacrificed to their unreasonable scruples ; may it not ba/ fairly supposed, that they would scarcely have submitted to the authority' of their ecclesiastical superiors, even had all been granted them which they then ^ demanded .'' The conferences " at the Savoy related principally to proposed alterations in the " See 3tlLlihgfleet's Unreasonableness of, Separation, p. 36. f See third paper printed at the eiid of Barlow's Ac- .count, art. 5. SERMON VI. 197 ? Liturgy. But it appeared, from the ge^ tieral - language of the dissenting, commis- sioners, that had their propositions on this subject been all adopted, they had still de- mands of far greater importance in reserve, which struck at the root of episcopal au- thority. Although these were not brought forward, yet the utter impossibiUty of ever satisfying those who dissent from establish- ed rule and power, by any thing short of a surrender of all order and government into their own hands, is sufficiently proved by the manner in which the points actu^ ally at issue were maintained. The ground then taken by the dissent- ing divines was calculated effectually to preclude the establishment of any common form. They desired, that " nothing might " be introduced into the prayers, and " other forms of the Liturgy, which was ^' doubtful or questioned amongst pious, *' learned, and orthodox persons." The answer to this vague proposition was con- « See Note CXXIII. Appendix, h See Note CXXIV. Appendix, O 3 UB SERMON VI. elusive. It was 'observed, that it would first be necessary to determine who these .persons were, before such a basii^ could be admitted ; otherwise these qualities might be attributed to any, disputant, who con- ceived that he possessed them. And if nothing could be finally settled until the consent of every individual was obtained, who chose to assert his right to form an opinion upon the subject, all things must fall into confusion. By pertinaciously ad- hering to a proposal so loosely worded, they therefore crushed at once the hope of satisfactory arrangement : for no more ciertain method could be devised to pre- vent uniformity of appointment in external rites and ceremonies, than that of giving to allj who might be willing to assert it, a power of putting a veto upon the proceed- ings. Even the course of '^argument pur- sued by those commissioners, who were es- teemed the most learned and able of their • See Account of all the Proceedings — Copy of Pa- pers, p. 24. also Collier's Ecclesiastical History, vol. ii. p. 2.b. 9. p. 880. ^ 3ee Note CXXV. Appendix. SERMON VI. 199 p3,rty, evinced that an attempt to satisfy every scruple, which self-named orthodox and pious individuals -might have/started, wpijld h^ve been an endless labour. And when they required, that no /orra. of prayer should be so established, as to deprive iur dividual ministers of the power of 'altering it in their public ministrations, the possi- bility of agreement was at once destroyed. Hence it became evident,, that although the Church was labouring for peace, her adversaries were preparing for battle; and that while real unity was her object, they. would be satisfied with nothing short of a licence for endlisss diversity. Under such circumstances, where conciliation was hope- less, farther concession would have been unjustifiable. Having therefore removed from her public offices all that remained of which the most scrupulous could justly complain, she wisely determined to stand upon "" " the foundation of the apostles '.' and prophets," and to maintain the ' See Account of Proceedings, p. 5. •» Ephesians ii. 20. O A 200 SERMON VI. faith which they delivered in its primitive purity, or to perish in the attempt. . When then the Church of England is charged with having caused the offences^ which have torn so many of her members from her communion; when the guilt of schism is attempted to be removed from the separation, and affixed upon her; those of her members who desire to plead her cause against so serious an accusation, should investigate these divisions at their source. And as the very persons, who first refused to conform to her institutions, and by their complaints and invectives laid the foundation of these divisions, have left upon record their confession ; that neither the doctrine, the discipline, nor the prac- tice of the Church afforded any just' grounds or pretences for deserting her; in this confession they will find her inno- cence, and the guilt of her rebellious chil- dren fully established. But it has been said, that, as the ob^' jections of the nonconformists confessedly applied to things indifferent, it was the duty of the Church, as a tender mother, SERMON VI. 201 to concede somewhat to their infirmity. They professed to be agitated by doubts and scruples, which they could not re- move ; in charity therefore she should have afforded them relief; and by refusing to do so, she certainly perpetuated the of- fence, although she did not cause it ; and became responsible, in some degree at least, for the mischiefs which ensued. As however the object which the Church of England proposed to herself was the preservation of unity, it became her to consider, not the benefit of a few only, but the edification of all. Before therefore the concessions, which some required for their private satisfaction, could have been safely granted, it was necessary to "ascertain that others would not have been offended by them. For it could not otherwise be expected, that ceremonies and forms, de- cent and significant in themselves, hal- lowed in the eyes of the generality of her members by long use, and strictly con- " Such was the reason » given for not accejding to the proposed alterations in the liiturgy. See Account of all the Proceedings — Copy of Papers, p. 13. 202 SERMON VI. formable to the practices of the purest ages of Christianity, should be abolished, to please the wayward fancies, or remove the unreasonable scruples of a few indi- viduals, who doubted their expediency. It is to be remembered also^ that these individuals were by profession teachers of feligious truth ; that they were not sup- plicating indulgences for the uninstructed, but for themselves : and it is notorious, that, although to suit their immediate pur- pose they pleaded infirmity of conscience and want of information, at other times they claimed to be considered as the pious, the godly, and the orthodox; and their sufficiency for their sacred office was de- clared by their adherents to be so un- doubted, as to make their ejectment an irreparable loss to the Church. From these persons all the objections bad origi- nated; by them all the doubts and scru- ples felt by their disciples had been first suggested; and though they complained of beiilg weak in these respects, it was ap- parent from their general character and assumptions, that they did not regard SERMON VI. 203 themselves as " " babes in Christ." In- stead of allowing that they needed them- selves to be '^ fed with milk," they asserted that they were fully able to feed others j nay, far more able than those of their bre- thren, whom, for this , particular purpose, they chose to represent as stronger than themselves. To them then it might have been well objectedi, (and their own con- duct, when vested with power, shewed that they admitted the validity of the argument,) that unity in the Church can only be pre- served, by ^supporting the authority by which it may be enforced. But if the strong are to yield to the w-eak, the very foundations of this authority will be re- moved : the simple will claim a right to dictate to the learned ; and he who is fully instructed in the doctrine of Christ, must submit to be directed in his spiritual office by the most ignorant of his flock. Where therefore infirmity, thus ostenta- tiously professed, instead of teaching men submission, and filling them with an anxi- ous desire of improvement, prompts them o 1 Gor. iii. 1, 2./ 204 SERMON VL to contend with those who are above them, and to resist the authority which interferes with their prejudices and misconceptions; it will be no breach of charity to suspect the sincerity of such persons, and to be on our guard against P " a voluntary humi- " lity," too frequently assumed by those, who are " vainly piifFed up by their fleshly " minds," and think to " shew their wis- '^' dom by will worship." St. Paul indeed enjoins the Romans to 1" receive him " that is weak into the faith ;" he exhorts them hot " to put a stumblingblock or an " occasion of falling in their brother's " way;" and, above all, to "follow after " things which make for pieace, and things *' wherewith one may edify another." But these rules seem to have little reference to the case before us. Christian charity, it is true, forbids individiials to despise a bro^ ther, or to exclude him from their inter- course, because his private judgment does not coincide with theirs in things indiffer- ent. Such a brother it will be our duty to receive, as one who is " weak in the faith,", P Col. ii. 18, 23. 1 Rom. xiv. i. 13, 19. SERMON VI. 205 but may become strong : and that no diffi- culties, or obstacles to his improvement in knowledge, may be laid in his way, we should avoid all " doubtful disputations" with him; knowing that they may tend ra- ther to ■■ " engender strife," than ' " godly " edifying," which, is in Jesus Christ. But we are no where * taught, that the injunctions of public authority are to yield to the private scruples of such a person j the Apostle no where says, that the Church is not to ordain any rites or ceremonies, until she is certain that the disaffected can suggest no doubts of their expediency to the minds of such weak and uninstructed brethren ; or that she is to alter those, which she has already appointed, even irt deference to any, who may presume upon their own peculiar ^sanctity or. knowledge. On the contrary, the very directions of the Apostle, which have been sometimes quoted in favour of such positionsj are im- mediately preceded by an exhortation to submit to all lawful authority, as a point of ' 2 Tim. ii. 23. s i Tim. i. 4. ' See Note GXXVJI. Appendix. 206 SERMON VI. Christian duty ; to submit, " " not only fof " wrath, but also for conscience sake ;" not only from fear of the penalty, to which disobedience may subject us, but because ""the powers that be^ are ordained of God,''' and " he that resisteth the power, resisteth *' the ordinance of God." They who hav6 chosen rather to leave the Church, and break the unity of the body of Christ, than comply with terms of communiori, which involve no sinful dereliction of Christiaii duty, must remember, that the offence rn this case lies in their schism, not in the lawful exercise of power, which that schism has resisted". The Churdh, in her anxiety to preserve peace, may concede much to the wishes of het scrupulous children ; she may alter the language of her forms, or the ceremOnikl of her public services, so far as to meet atiy rational or even plausible objection : but where she does not think fit to yield;, either because the proposition appears in itself unreasonable, or because she has Rom. xiii. 5. ^ Rom. xiii. 1, 2. SERMON VI. 207 gmund for believing, that the inconveni* ences resulting from concession would over- balance its advantages; there the obligation to obedience on the part of the rejected petitioners remains in full force, and the woe denounced in the text must fall on tliose, by whom submission is thus wan- tonly refused. In the instance which we have consir dered, the determination of our Church was grounded upon an accurate knowledge of the character and designs of those, with >vhom she was committed. They spoke indeed most pathetically of the mischiefs resulting from disunion; of the injustice of separating ministers from their parishes, and depriving them of their benefices, for nonconformity. But it must not be for- gotten, that they caused the very divisions Ivhich they affected to lament; that they y drove the clergy, with every species of cruelty and insult, frojtn their preferments,^ for refusing tot take a jefcellious and scMsmatical engagement; land that, though y See Preface to " Walker's Sufferirtgs ©f the Clergy.'' a08 SERMON VI. earnest pleaders for indulgence to tender consciences when themselves under autho- rity, in the time of their power they were the decided ^ opponents of toleration. It was also well known, that their vi^ws were not limited to a revision of the Li- turgy, or an abolition of a few indifferent ceremonies; that they contemplated an alteration of the very constitution of the Church; and that nothing less than such an adoption of the Genevan model, as might have paved the way for their return to ecclesiastical power, would have satisfied their demands. To have yielded to such persons would have been rather reprehensible weakness^ than Christian moderation. It is indeed the duty of the Church to bear with the froward, and to ^ " support the weak ;" but she is also ordained to be '' " the pillar and "ground of the truth:" for this purpose authority was committed to her ; and had she surrendered it into the hands of tliose, who sought it that they might introduce * See Note CXXVIIL Appendix. a 1 Thess. V. 14. > 1 Tim. iii. 15. S^BRMON VI. 209 their own imaginations into God's service, and'" mingle their own opinions with the doctrine of Christ; she would have been guilty before God and man of having be» trayed that Gospel, which she had been raised up to preserve and defend. Relying therefore for support upon the wise pro- visions of that national constitution, witH which /her polity is inseparably interwoven, he* object has since been to maintain her own doctrine and discipline unimpaired^ And with that temperate spirit of trii^ charity, which becomes the moderation of her character, she has ever been ready, as far as a due regard for her own security would allow, to promote every measure of tolera- tion proposed for the benefit of those, who must now be considered as formally sepa- rated from her fold. To the candid and impartial among this class of Christians we may confidently^ appeal for the full confirmation of this truth. The sense of political inferiority may irritate the am- bitious, or the decent splendor of our na- tional establishment mortify the envious; the tongue of the adversary may be sharp- 210 SERMON VI. ened by occasional controversy, or tempo- rary clamour may be excited by the firm- ness with which every attempt to remove the barriers oif our ecclesiastical constitu- tion has been resisted : but the wisest and the best of our dissenting brethren have never been unwilling to acknowledge, that they have always felt themselves most secure under its tolerant supriemacy ; and that, if political power or influence must be be- stowed exclusively on any one class of Christians, to the Church of England alone it can be safely confided. SERMON VII. Matt. Xii. 30. He that is not with me is against me ; and he that gathereth not with me scattereth abroad. It has been strongly, though somewhat coarsely observed by an eminent noncon- formist * divine, that ''there is no part of " religion that Satan does not endeavour '* to dei§troy, under pretence of promoting " it" Those who have most attentively considered the history of the Church, may perhaps be inclined to admit the truth of the position to its full extent ; as that his^ tory will suggest to them many reasons for believing that the cause of Christianity has suffered more injury from the labours of its pretended advocates, than from the perse- cutions of its avowed enemies. The oppo- sition of the latter has generally tended to a Baxter. Cure of Chuceh Divisions, p. 270. P 2 212 SERMON VII. confirm and strengthen that faith, which they designed to diestroy; while the former, by insidiously mixing themselves with the friends of religion, by misleading their judg- ment, misdirecting their zeal, and misap- plying their exertions, have seldom failed to perplex its doctrines, and counteract its salutary operation on the human heart. In no instance perhaps has this been more strikingly exepiplified, than by the attempts which have been made, from time to time, to weaken or destroy the very foundations of Christian faith, under pre- tence of restoring unity among its pro- fessars. Every well informed disciple of the bless- . ed Jesus is persuaded, that '"'envying and " stuife" are unbecoming his holy calling, and is anxious to promote a better spirit among his brethren. Upon this predispo- sition ,therefore in favour of unity, the €ne- my has presunfied ; and, well aware that its real nature is in general but imperfectly understood, and that its most zdalous ad- vocates are not always fully instructed in ■ i> 1 Cor. iii. 3. SERMON VII. 213 the proper means of securing it, he has too often made it a pretext for engaging -theim in labours, more likely to terminate in the overthrow of religion itself, than in the acebmplishment of their favourite ob- ject. It was the design of a former dis- course to shew, that the Church of Eng- land, forming her idea of real Christian unity from the language of those Scriptures, -to which she has steadily adhered, as the guide of her conduct, and the rule of her opinions, has employed every legitimate means in her power for its preservation. But the same wisdom which taught her ;how Christians should be -one, enabled her also to discover, that, beyond a certain limit, it was neither safe nor right to seek their union; lest the substance itself should be lost in the pursuit of the shadow, and mu- tual peace should be promoted, not for the sake, but by the sacrifice, of truth. The contests of which Christianity has been at least the pretext, if not the cause, may be ranked among the most furious and destructive which have visited the world ; and, from its first promulgation to p 3 214 SERMON VII. the present hour, the folly of some, the pride and obstinacy of others, and the un- controlled passions of the many, have pre- sented insuperable impediments to the pre- servation of that unity, which it was our blessed Lord's desire to establish among his disciples. But ought we therefore to listen to any rash projector, who would persuade us to put Christianity itself to hazard, for the sake of ending the conten- tions by which it has been disgraced ? Or should we conceive his scheme to be wise, or his motives to be pure, who would urge the propriety of conceding even one fun- damental article of our creed, that the offence of those, who have presumed to question or deny it, might be speedily and effectually removed ? The answer to such questions may be safely anticipated. None will consent to renounce doctrines which they consider to be fundamental, in order to conciliate the errors or the prejudices of others ; and all will probably determine to maintain what they conceive to be the common faith, as a possession far too precious to be relin^ SERMON VII. 215 qtiished, because its perfect work among us has hitherto been impeded by the blind- ness and pervefsity of human nature. It may then be assumed, that there is a price, at which even Christian unity, de- sirable and lovely as it is, would be too dearly purchased : that it is not the only thing, nor the chief thing, which we have to seek and provide; and that those who so esteem it, and risk even truth itself to procure it, are neither to be followed nor commended. The language of our Saviour in the text may perhaps be not improperly applied to warn us against such projectors ; as it de- clares, that there is a mode of gathering, which, tends to scatter, rather thain to unite ; and that, whatever may be the mo- tive of those who do not act with him, the effect of their conduct will be injurious to the work, which he came into the world to perform. - He had exposed the perverse misrepre- sentations, which attributed his miracles to demoniacal influence, by stating this sim- ple and undeniable truth ; that no plan p 4 216 SERMON VU. OEfn \ie accomplished, no power uphdd, but by unity of efFpft. " Eyery kingdom '* divided jagainst itself is brojught to deso- *' lation ; and every city or house divided '.^ against itself shaU not stand : and if §a- " tan cast out Satan, he is, divided against " himsejf; how jshall then his kingdom " stand ?" . Still further to shew the natural consgi' qu^ce of divisions, he reminds ihis hearers pf iah aphorism pf their pwn, against the fprce of which they could take no excep- tion, " He that is not with me is against ^' me; and he that gathereth not with me "scajtiereth abroad ;" leaving them to draw from At the following unavoidable infer^ encej thajt the conduct which they ad- mitted to be in general so injurious, was not likely to have been adopted on that particular occasion ; that jf nothing less than the steady and uniform direction of its power towards its own preservatipn can effectuaJily promote the welfare of any go- vernment, Satan coiuld not, without abr- surdity, be supposed to be so grossly neg- ligent of his own interests, as to divide SERMON VII. 217 against himself, by providing his avowed adversary with w.eapons to overthrow his kingdom. . Assuming then that the proverbial say- ing thus objected by our Saviour to these Jewish cavillers, may be accommodated without impropriety to the subject beforie us, it will perhaps admit of being thus pa- rajphrased. " He that is not with me," that is, he who does not act under my di- rection and authority, " is against me;" his labours, though apparently directed to Hhe same end, are in fact opposed to mine; he divides those whom I would have col- lected in one, even while he seeks to ga- ther them ; and, by breaking down the fences of that one fold, which it is my de- sign to form, he scatters the sheep, seduc- ing them from my pastures, depriving them of my protection. If we may be <= allowed thus to employ the language of the text, it will powerfully illustrate the fatal effects of those "labours "for peace," which are conducted under =• See Note CXXIX. Appendix. 218 SERMON VII. the irregular impulse of private imagina- tions, rather than according to the dictates of Jesus Christ and his Apostles. The event of many arduous contests, and of many a plausible, but unsuccessful plan for preventing their recurrence, has proved that the ministers of Christ can never properly discharge their sacred func- tion, as the watchmen of Israel, the shep- herds of Christ's flock, the stewards of his mysteries, unless they be convinced, that, however desirous they may feel to provide for " the things which make for peace," it is their first duty to maintain the truth ; and that every project for uniting Chris- tians upon any other terms has hitherto increased the eVil which it was intended to remedy. The historical evidence by which this position is supported may be arranged under three separate heads. I. The first will include a cursory view of those projects, which have had for their object the reunion of Protestants and Pa- pists. II. Under the second may be ranked the SERMON VIL 219 attempts to restore unity among the dif- ferent classes of Protestants in foreign countries. III. The third may! comprise the various plans which have been proposed for the reconciliation of the Church of England and her dissenting brethren. This general view of the subject, while it enables "us to ascertain the common principle upon which all these undertak- ings have been conducted, may perhaps suggest, in that principle, the cause of their failure, by ranking them under that species of gathering, which tends to scatter, rather than unite. I. Of the efforts made by the Church of Rome to promote Christian unity little can be said, arid that little must be unfa- vourable. To the repeated and earnest declarations of the Reformers, that they were anxious to prevent divisions, and to preserve the unity of the Church by any sacrifice which they could conscientiously make; she answered only by an haughty avowal of her determination to maintain the doctrines, which they disclaimed as un- 220 SERMON VII. scriptural ; and to abide by the pra^etaees, against wJiicli they protested as supersti- tious and idolatrous. To their appeals in favour of primative truth and diseipline, she obstinately refused to listen; and their arguments she at^- tempted to silence by the exertion of au- thority. She "^Lwashed indeed that Chris- tians should toe " all of one mind :" but it was an unanimous submission to her usurp- ed supremacy, rather than to the faith of the Gospel, which she endeavoured to en- force. The days of primitive suffering might have taught her the vanity of labourir^ to subdue the mind by torturing the body; and from the lives of those martyrs whom she affected to venerate, she might have learned to despise the folly, as Well as to detest the cruelty, of religious persecutions. In the arrogance however of assumed in- fallibility, she refused to receive instruc- tion from the experience of former ages ; and the breach which prudent concession d See Note CXXX. Appendix. SERMON VII. 221 might speedily have closed, her violence rendered irreparable. In this kingdom more particularly, it cannot be doubted that the Protestant cause was greatly pro- moted by the blind fury of its antagonists. The foundations of the fabric which our Reformers raised, were laid in knowledge and in piety ; but they were cemented, with blood : the light which their good works and indefatigable labours diffused, was steady and brilliant; but it was at the ^ stake, and by the bright example of suf- fering for righteousness sake which they there exhibited, that^. they ^ kindled that holy zeal for the true faith of the Gospel,, which opposition h^s never since been able to quench. Fuom them idid our excellent .Church receive the sacred deposit; and while their memory adorns her annals, will she labour to preserve her precious charge, imcor^ rupted by the fraud, uninjured by the vio- lence of its enemf esj ' . ;>i But though such has been the spirit and e See Note CXXXI. Appendix. 222 SERMON VII. conduct of the Roman Church, individuals have occasionally arisen in her commu- nion, who have endeavoured, by the gen- tler methods of persuasion and argument, to restore the dominion of peace. Among their labours, the well known consultation of Cassander will ever hold a conspicuous place. Whatever may be thought of the principles on which this work is composed, there can be no doubt that its pious author was actuated by a sincere desire of restor- ing peace to the Christian world. He doubtless thought, that the tenets of his Church fairly admitted of such an ex- planation, as might satisfy the scruples, and allay the fears of those, who had departed from her communion. But although it may be allowed, that he has conceded all which a consistent Romanist could grant ; yet his concessions, even had they received the sanction of authority^ fall far short of that, which a consistent Protestant must require. And while he thought himself obliged to insist on the ^ supremacy of the f See Note CXXXII. Appendix. SERMON VII. 223 Pope, as essential to the preservation of unity and order ; the Reformers, who well knew how deeply injurious the admission of this claim had already proved, could not be expected to accede to his pro- posals. As a sincere advocate of peace, as earnestly desirous of restoring it upon termsy which he conceived to involve no sacrifice of truth, the name of George Cias- sander will ever stand high in the estima- tion of the pious and the good of every communion : and though his efforts were ineffectual ; though they were never coun- tenanced by his own Church ; though he himself might be mistaken in his estimate of their beneficial tendency ; yet, as an ex- ample of a spirit uninfluenced by the pre- judices, untainted by the sophistry, and unembittered by the .rancour which has too generally prevailed among the advo- cates of the Papacy, they should never b^ forgotten. Far different is the judgment which we are compelled to pass upon the labours of ^Bossuet. If indeed the cause of union s See Note eXXXIII. Appendix. 224 SERMON VII. could be efFectually served by sophistry and deception ; if the interests of Chtisti-' anity could be promoted by clothing error in the garb of truth; by persuading the unwary Protestant, that the grounds of his separation from the Roman communion were laid in misconception and misrepre- sentation; that her idolatriesr were only imBtginary; that the practices, which hei' adversaries had denounced as superstitious, were innocent at least, if not laudable or useful ; and that the doctrines, which they had rejected as unscriptural and antichris- tian, were only objected to because they were misunderstood : if success in such attempts could, really benefit religion, or be acceptable to its divine founder, then might the exposition of Bossuet merit com- mendation : if Otherwise, we may rlejoide that in our own Church, and among ouf own prelates, a champion arose to detect? the fallacies, and repel the attack of such an enemy. ' . -^ -> While then such is the character, which the excellent Archbishop Wake has inde- libly affi:!?e(il to thi§ celebrated work, we SERMON VIL 225 must still look in vain for any sincere at- tempt on the part of the Roman Church, to repair the evil consequences of her own obstinacy and error. In a better spirit, though. with mistaken ingenuity, did ^ Grotius endeavour to give effect to the labours of Cassander. . His wish for peace, and his despair of effectu- ally resisting the Papal power, evidently biassed him in favour of the Romish doc- trines: but however we may pardon the motive which thus prevailed over his bet- ter judgment, yet we cannot lament that his project met with no support, and can be ranked only with the unprofitable spe- culations, to which many an active mind is occasionally devoted. The only step towards a ' negociation for reunion, upon terms alike beneficial to the cause of truth and peace, was taken by the same English Prelate, who so tri- umphantly repelled the sophistries of Bos- suet. When the arrogance of the Roman Pontiff had provoked the GaUican Church " See Note CXXXIV. Appendix, i See Note CXXXV. Appendix, Q 226 SERMON VII. to resist a tyranny which it could no longer- bear, the venerable primate stood forward as became his character and station ; and to the overtures of reconciliation made by some leading divines of that Church, he answered in the genuine spirit of apostolic unity. The correspondence which took place on this occasion has been preserved ; and it proves that, although sincerely desir- ous of a union upon proper principles, he never would have consented to any in- fringement upon the independence of our national Church ; far less to the compro- mise of those fundamental truths, which it is her duty to preserve. That such' an op- portunity was lost, must be attributed to causes which neither affect the character of our Church nor of its primate. She may justly assert, that the moderation which has always distinguished her was not then forgotten ; and that another in- stance was thus afforded of the prudence which has ever enabled her to combine an undeviating resistance of error, with a spi- rit of brotherly kindness and charity to- wards those by whom it is maintained. SERMON VII. 227 II. While these ineffectual attempts to restore that unity, which the corruptions of the Church of Rome and the arrogance of its Pontiffs had destroyed, served only more strongly to mark: the line of distinc- tion between error and truth, by contrast- ing the conduct, as well as the arguments of their supporters ; similar efforts to re- duce the leading Protestant persuasions in foreign countries to one common form of communion proved equally unsuccessful. The points of ^ difference between the Lutherans and the Calvinists were neither few nor unimportant ; and though appq.- rently of a speculative nature, they in- volved fundamental doctrines; and in their consequences could not but affect the practice, as well as the faith, of their ad- vocates. , The peculiar doctrines of Calvin respect- ing the divine decrees, were regarded with detestation by the Lutherans : while, on the other hand, their opinions relative to the person of Christ ; the nature, efficacy, k See Note CXXXVI. Appendix. Q 2 228 SERMON VII. and necessity of baptism; and the real presence in the eiicharist, were rejected with equal warmth by the Calvinists. When such were the subjects of discussion, it was not to be expected that the labours of a few individuals, however able or zealous in the causfe they undertook, could so far conquer prejudices, or reconcile antipa- thies, as to unite the jarring disputants in the bonds of Christian fellowship and bro- therly love. The obstacles, which the mere infirmities of human nature must ever op- pose to such an attempt, were of them- selves sufficiently formidable ; but could they have been surmounted, these various plans were so radically defective, that no real advantages to the cause of Christianity could have resulted from their success. Deeply impressed with the value of peace, and enthusiastic in their pursuit of it, the authors of the various ' Irenica which were published at this period seem to havdM been careless of the price at which it was to be obtained ; and when they proposed a 1 See Note CXXXVII. Appendix. SERMON VII. 229 System of mutual concession, or the adop- tion of some middle terms, by which the opposite parties might be outwardly united, without renouncing those conflicting opir nions, which had occasioned their separa- tion ; they seem to have forgotten that Christian love must be ™ " without dissi- " mulation;" and that, while the seeds of enmity are cherished in the heart, antipa- thies are rendered more deadly by the ne- cessity of concealment. If however these reconcilers had so far succeeded in their labours, as to produce a general convic- tion, that; Lutherans and Calvinists, in all their various modifications, tnight each hold their opinions in peace^ for that the peculiarities of both were equally unessen- tial ; still it was at least possible, that such a persuasion might have been more really "injurious than the contentions which it terminated. Whether indeed their object, had it been attainable, would have secured those blessings to Christendom, or raised that bulwark to Protestantism which they "1 Rom. xiii 9. " See Note CXXXVIII. Appendix. , Q 3 ^30 SERMON VII. f6ndly expected, may best be determined by those, who consider the effects pro- duced by apathy and indifference upon the human miud. For may it not be as- serted, that the mutual indulgence which they inculcated is as incompatiblte with any other state of feeling, as a general respect for all modes of faith is destructivte of rieal attachment to the one true doctrine contained in the Scriptures ? III. While the truth of Christianity was thus inconsiderately hazarded in foreign countries, by the advocates of union ; the Church of England was not without her full share of the caliamities, which such at- tempts, when made by injuc}icio produce. Peace and unity were the pfo- fessed objects of some of her bitterest ene- mies. To establish " such an uniformity ^' in religion, as might enable them and " their posterity after them to live as " brd;hTen iii faith and loye," was the avowed intention of those conspirators against the Church and their lawful so- vereign, who imposed " the solemn SERMON VII. 231 ^ " League and Covenant" upon their de- luded countrymen at the commencement of the great rebellion, p " That the Lord *' might be one, and his name one in the "three kingdoms," they proceeded to de- stroy all existing establishments, and re- move every barrier which had been Erected to preserve the purity and the unity of the faith. They swept the national Church with 1 " the besom of destruction ;" they abolished her Liturgy and her discipline; they 'drove her clergy &om their cures; and sanctioned the 'rhapsodies of every fanatical preacher, who was willing to per- vert the Scriptures to the purposes of fac- tion, and teach the abettors of rebellion, sacrilege, and murder, that they were doing God service, and promoting the establish- ment of his kingdom. The consequences of such a s_jfstem may See Note CXXXIX. Appendix. P See ClEffendon's History of the Rebellion, h. vii. vol. 2. p. 287. folio, 1 Isaiali xiv. 23. r See Walker's Su)Bfering$ of the; Clergy, part L. s See Note CXL, Appeticlis. Q 4 232 SERMON VII. beJjest set forth in the language of those, who, after labouring long and zealously in its support, lived to see and to confess their error. One of them thus proclaims the result, of his own observation. "As in "commonwealths, where the bands and " sine^es of civil government are cut " asunder, and no conjunction or associ- " ating of a people into or under govern- " ment, politicians say, that in such times, " every man is at tvarre with ie^very man, ^' evevy man is an enemy to every man ; so "the Lord for our sinnes hath poured ". this evill upon us, that we lye in cbnfu- " sion, almost every man is divided from " every man, and so deepe hath the ma- " lady taken root, that many are in love " with it, and like their very divisions ; " and as it is in popular tumults, no man " will heare any man,h\it still the confused " noise goes on ; so in truth is it with us, " we are not willing to heare of agreement, " he is almost an enemy, who would la- " bour a pacification or reconciliation !"* t Stephen MarsTiall's Spittle Setmon, April 1652. See also Note CXLI. Appendix.. SERMON VIL 233 Such then was the effect of this great effort to restore unity, peace, and concord, by removing ancient landmarks, and con- founding the distinction between truth and error, in order to prevent the disputes they had occasioned. The remedy indeed was powerful, but in its operation it was found to be far more fatal than the disease for which it was prescribed; and they who had blindly concurred in the work of destruction soon found, that, by abolish- ing the apostolic form of Church govern- ment, they had exposed the faith itself to the assaults of its worst enemies ; and that instead of promoting peace by their indis- creet and unwarrantable concessions, they had justified discontent, and legalized re- sistance. It might have been supposed, that the miseries and horrors which attended this attempt to gather together in one those, whom differences of opinion upon funda- mental points rendered wholly irreconcile- able, would have taught wisdom to suc- ce^eding generations. They might have learned from the sufferings of others, how 234 SERMON VII. truly it was said, that " '* the cheating noise " and name of unity hath been the great di- '■^ vider of the Christian world;" and in- stead of being deluded by a mere outward shew of harmony, they might have known, that no religious union can be permanent or beneficial, unless it be established upon the basis of ^ " one Lord, one faith, and " one baptism." Then would they have ceased from vain endeavours to gather, where no harvest was prepared ; to unite, where no affinities existed ; and they would never have hazarded the best interests of that Church, which they had solemnly pledged themselves to support, by fruitless projects to conciliate those, whose conduct had already proved, that they would he satisfied by nothing less than her destruc- tion. The remembrance of the y " bitter envy- '? ings, and strife," and divisions, which ensued among themselves, when the only bond of their union was broken by the downfall of that Church which they, had 1 Baxter's Cure .for Ghurch Divisions, p. 276; x Ephps. iv. 5. y James ii}. 14, SERMON VII. 235 associated to overthrow, might have in- structed the wiser and more moderate of the dissenters also to study the things that make for peace, rather than to seek for the preeminence at the risk of utter destruc- tion : and when the Church was once more restored to her ancient supremacy, to be contented with the tranquil shelter of that toleration which she was ever ready to afford them. The rest however, which would have re- sulted from such discriminating prudence on the part of her own members, and such a wise forbearance in those who had se- parated from her communion, the Church has not hitherto been permitted to enjoy. Scarcely was she emancipated from tlie grinding tyranny of those whom " the so- " lemn League and Covenant" had armed against her; scarcely had she seen her prelates reinstated in their dignities, and her clergy recalled to the discharge of thigir pastoral office; scarcely did her churches again resound to the hallowed strains of her venerable Liturgy, and her members were once more fed with the pure and un- 236 SERMON VII. adulterated word of God, when the contest was again renewed, and she was called upon to defend that godly quietness, now happily restored within her own pale, g^gainst the advocates of unity without uni- formity, and peace without reconciliatiop. From that time to the present has the struggle been maintained : various indeed have been the devices of the enemy, but the ultimate object has uniformly been the same ; the removal of every defence erected for the preservation of the Establishment, that the ministry of the Church might once more be opened to those, who have plainly declared that they would neither conform to her ritual, submit to her discipline, nor inculcate her doctrine. This 'design, carried on by some who professed themselves anxious for the wel- fare and security of the Church, derived at least an apparent ^ sanction from the rule for interpreting her Articles laid down by a celebrated Prelate in his well known Exposition. This rule seemed to allow * See Note CXLII. Appendix. SERMON VII. 237 those diversities of opinion, which the Ar- ticles themselves were framed to prevent; by encouraging persons of opposite tenets to beUeve, that each might possibly find a shelter under some ambiguity in their lan- guage, and that they might be subscribed without prevarication, in any sense which might be affixed to them by the ingenuity of the siibscriber. Under the influence of the same persons, whose benevolent but mistaken views this Exposition thus seemed to favour, a ^ Com- prehension was also projected, as the best remedy for the evils of religious- disunion : and that every obstacle to this attempt might, be removed on the part of the Church, it had been proposed, that the Liturgy should undergo a new revision, for the purpose of altering or removing every passage which might offend the scruples of those, by whom it had been hitherto re- jected. And as this could not be speedily or easily effected, evasions of the laws^ which rendered conformity to the esta- a See Note CXLIII. Appemlix. 238 SERMON VII. blished Church a necessary qualificatioti for places of political trust or employmebt, were openly defended ; and occasional ^ conformity was justified, ais an expedient by which the restrictions of the Test Act might be conveniently and profitably re- laxed. The vigilant opposition of the great ma- jority of the clergy prevented the evils which would probably have resulted from the success of the former scheme ; but it was not until after a long and persevering contest, that the practice of occasional conformity, which the conscientious dis- senters thenaselves hesitated to defend, was prohibited by legislative interference. The silent indifference with which all these efforts were regarded by those whom they were intended to conciliate, sufficiently evinced their fruitlessness and vanity. It was not comprehension at which they aim- ed, but supremacy ; and if in any instance they supported some of their adherents in an occasional conformity to the ritual of b See Note CXLIV. Appendix. SERMON VII. 230 the Church, it was that the political inter-* ests of the body might be promoted, by their participation in dvil authority. But although this project wholly failed as a measure of union, yet it afforded another illustration of our Saviour's de- claration, that '* he who gathereth not with *■' him scattereth abroad." The enemies of the Church were neither softened nor conciliated, but the seeds of dissension were sown within her own bosom. The ingenuity which was employed to shew that many different meanings might be attached to her Articles, rather than to determine their true interpretation, rendered them a sub- ject of unceasing contention, instead of a bond of unity; and the <= arguments urged in defence of the occasional conformists inculcated a persuasion, that all modes of Christian worship and Church govern- ment are rather matters of ecclesiastical ordinance than of divine institution; and that the public devotions of every commu- nion are equally acceptable to God, pro- ? See Note CXLV. Appendit. 240 SERMON VII. vided those who partake in them are sin- cere in their intention. These imscriptural positions, afterwards sanctioned and defended by the dignified station and polemical ability of ^ Bp. Hoad- ley, gave rise to that long protracted strug- gle, in which the enemies of episcopacy were gratified by the unseemly spectacle; of the inferior clergy arrayed against a bi- shop, in support of the Christian priest- hood, and the fundamental doctrines of its religion. Over such disputes, during which the cause of truth itself was too often equally disgraced by the assaults of its enemies and the bitterness of its defenders, we would willingly draw a veil; were it not that the history of former errors may teach those who study it to avoid the conduct they disapprove, and the angry feelings they deplore. Let it not be forgotten also, that to this very controversy the Church is indebted for the most powerful defence of her apostolic constitution, which her li- *' blindness" which Jiad " happened in part to Israel," and had closed the minds of God's once chosen people against the doctrine of sal- vation, obliged the Apostles to ' ** turn to the " Gentiles," they traversed every region of the then civilized world, proclaiming the glad tidings of the Gospel ; making converts, founding churches, and thus extending the spiritual dominion of the great Shepherd and Bishop of souls. We know also, how rapid was the growth of that seed which they planted ; that, even under the most discouraging circumstances^ it flourished and spread ; until, like the ''grain of mustard in the parable, it be- came a great tree, and nations reposed under its shadow. Still, however, this in- fluence, so soon obtained, so widely ex- tended, though wonderful in itself, and strongly attesting the overruling provi- ^ Romans xi. 25. ' Acts xiii. 46. ^ Matthew jciii. 32. * S 3 262 SERMON VIII. detice of him, who giveth the hearing ear and the understanding heart, fills not up the idea which the language" of the text Suggeslls. For though otheir sheep were brought in, and the ' " redeemed of' the " Lord were gatheiied out of all lands, *' from the east and frofti the west, from '* the north and from the south ;" though all agreed in acknowledging one common shiepherd, even Jesus Christ, in whose narhe they had believed ; yet when can it be said that the fold ha« been one ? Can we trace the unity which such a declara- tijbn would induce us to expect in the contests of the first Christians, when the Jewish convert was arrayed agiainst his Gentile brother; the one, insisting Upon the burddasome Ceremonies of his own ab- rogated ritual ; the other, not only reject- ing these ""' beggarly elements," as they were styled by St. Paul, but uncharitably despising those, by whose inherited preju- dices they were upheld ? Or shall we seek Hiis unity in any par- 1 Psalm cvii, 2, 3. ™ Gajatians iv.. 9. SERMON VIII. 263 liiGiilar chuDBh, which the Apostles found- ed? "" " E'nvj'ing,, strife, aijd divisions" ba- nished it from Corinth. Of the (rajatians^ many, even under the great Apostle's in- spection, were ready to ° *' bite and devour " one another." To the Ephesians, he was obliged strongly to urgp the duty of P " keeping, the unity of the Spirit in the " bond of peace ;" and his monitory ex- ^ontations to the 1 Philippians and "^ Colos- sianSj as well as the anxiety which ; he ex- pressed for the spiritual confirmation of the s Thessalo^ians, jali tend to prove, th^ the sons of confusion, had already com- menced their disorganizing labpurs. As we descend, the prospect darkens before us; and the last testimony bftrnte by the sacred records to the state of Christi- anity, prepares us but Joo well for the dis- cord, which m^rks the later periods of ee- elesiastical history. Of the * seven chuijches addressed in the A.pocalypse, two only are exempted from the censure of having in n 1 Cor. iii. 3, « Gal. v. 15. P Eph iv. 3. -q Phil. iii. 2. ' Col. ii. 4. 6t sieq. ^ 1 TJties5> iii. ' Apoc, ,ii. iii. S 4 264 SERMON VIII. some degree departed from the purity and unity of the faith. Heresies had deformed the doctrine, and idolatries polluted the worship, of the remaining five. From that period to the present, where shall we discover such an uniform adop- tion of the same doctrine, such mutual charity, such tranquil submission to one system of discipline, as seem requisite to the full accomplishment of our Saviour's prediction ? Many indeed have b6en the temporal benefits conferred upon the world by Christianity ; and however the vices or the passions of mankind may have coun- teracted • its influence, these benefits are still perceptible wherever its knowledge has been extended. But its full effect has, perhaps, never yet been witnessed : and while it continues to be in itself a source of bitterness and envy, of contests and divi- sions ; while its professors are separated from each other, by almost every possible modification of belief, and agree in^ittle else, besides a nominal acknowledgment of one common 'Saviour ; we must either be induced by past experience to conclude, SERMON VIII. 265 that real Christian unity is a blessing, which man in this present life is incapable of enjoying ; or we must look forward in hope to some appointed time, when he, who knows how to bring order out of con- fusion, shall say unto these unruly waves, "" Peace> be still;" and the tempest of conflicting opinions shall subside into a calm at his command. It will be the object of the present dis- course, I. First to lay some ground of scriptural authority, on which the latter opinion may be supported. II. Secondly to consider the duties which devolve on those, who cherish such an expectation. I. The different prophecies which have been supposed by learned interpreters to bear upon this subject, if separately consi- dered, would lead to an investigation, on which the limits of this discourse do not allow me to enter. It may be sufficient to bring forward one remarkable prediction of Isaiah ; which, after all due allowance is " Mark iv. 39. 266 SERMON VIII, made for the bold and figurative language of the Prophet, will stiil be found, so wholly inapplicable to any known state of society, that we are^ in a manner, comi- pelled to look forward to ages yet to comej Tor its adcomplishment. And, thus view- ed, it wiUappearJOi justify the hope, which has been so generally and so fondly che- rished, that the prayer of our Saviour shall finally prevail ; that his disciples shall be all one; and the divinity of his mission sihallbe manifested to the world, not only by the excellence of his doctrine, or the testimony of those who were witnesses of his miradles; but by its effect upon the hearts aiid Goi^ersatitMi of his followers ; by their perfect unity and mutual affection. Ini the eleventh chapter of his prophecy, after idescdbing the qualifiications, the con- duct, and the character of the Messt^th, the inspinedi writer, thus represents the ef- fjBGfc of that reli^on, which this myst^ioiis personage was to piiomulgate. " The wolf "also shall dwell with the lamb, and iAie " leopard shall lie down with the kid; EHid " the caJf, and the young lion, and the SERMON VIII. 267 " falling together; and a little child shall " lead them. And the cow and the bear " shall feed; their young ones shall lie down " together: and the lion shall ea* straw like "this ox. And the sticking child shall play " on the hole of the asp, and the weaned "child shall Jjut his hand on the cockatrice' '* den." These highly poetical expreis- sions have received the same interpreta- tion from every Christian commentator. To all they have appeared to describe the final influence of that religioti of purity a«d lovej which wa« to reforni the evil, and civilize the ferocious ; that religion, by whose sanctifying power, sih, the great cause of human wii^ryi, was to be \^an- quislied; and th^jse tuiibulent pas&ions of the natural man, from \fhen- tures as the attendants- of Christian know- ledge; the ikti^wfedgf , not of the head only, bat of the heart; that true- practical wis- dom, which has been erajphaticaWy ternned hv the fear of the Lord." When the love of this knowledge fully prevails ; W-hen^ m«n shall have learned to ' "lay aside all ma- ^ li(?e, and all guile, and hypocTOies, and *' envyings, and' all evil speakings, and to ^ desire the sincere milk of the word that "they may grow thereby ;" then shall; re- ligion have her perfect work ; thse fruit of righteousness shall flourish and abound ; and the ^ " peace of God shall keep the " hearts and minds of all his worshippers " through Christ Jesos." Then may the saying of our Saviour in the text be fulfilled. And as all agree in obedience to " one shepherd," so may all be united in one common fold ; that a(po- stolic Church, within whose pale the faith, h Prov. i. 7. '1 Pet. ii. 1. k Y\al. iv. 7- SERMON VIII. 271 which its inspired fcwmders taught, has been preserved ; the sacraments, which they delivered as of divine institution, have been duly administered ; and the form of government, which they appointed, has ever beei^ maintained. Thus will the disciples of Jesus Christ be one, even as he is one with his Father : one, ndt in outward seeming, but in in- ward verity ; one, not by fortuitous collec- tion in the same place ; not by the mere nominal distinction of their common call- ings not by a temporary association for some secondary purpose; not by a com^- promise of irreconcileable differences, or a covenanted indifference to all which had hitherto divided them ; but one in faith, in loyalty, in holiness, in charity. They shall ' " love as brethren,'* because as brethren they have learned to reverence the same God' and Father of all^ to live as members 6f one spiritual family, and to conform in sincerity to its institiltions; because, in one word, they have been taught to submit their 1 iPeteriii.g. 272 SERMON VIII. understanding to the instruction, and their .will to the commandments of him, whom they call their Master ; even Jesus Christ, their Redeemer and their God. II. Having thus shewn, that our expec- tation of this event is founded upon scrip- tural authority; I am next to inquire, \^hat are the duties which Christians, ani- mated by such hopes, may be called upon to perform. We know that they who seek for bless- ings from the hand of God are not only required to pray with entire confidence in his power and goodness, but also dili- gently to "" use every lawful method of pro- curing for themselves the object of their petitions. " " The husbandman that la- *' boureth is partaker of the fruits." And though, to attribute our success in any pursuit entirely to our own prudent and skilful employment of secondary means, without any regard to that overruling Pro- vidence, whose blessing alone can render human skill or prudence available to its "" See Note CLIII. Appendix. " 2 Tim. ii. 6. SERMON VIII. 273 object, would savour of impious presump- tion; on the other hand, to believe that God will hear the prayer of the slothful, or that he will assist us when we endea- vour not to help ourselves, is the part of folly or fanaticism. If then it is allowed us to pray for the peace of our Jerusalem, doubtless we may also lawfully endeavour to promote its establishment; and while we look forward with eager longing to the time, when all Christians shall be united, not only " " in word or in tongue, " but in deed and in truth;" it certainly becomes us to put away from us all which can occasion divisions, and to cultivate, by every diie method, that unity which we desire. The well instructed and consistent friend of Christian peace will however be careful, that his zeal to promote it injures not, the cause which he desires to serve. He will therefore patiently wait for the accom- plishment of those promises, from whence his hopes derive their origin ; and he will diligently employ himself in the defence of o 1 John iii. 18. T 274 SERMON VIII. tl^e truth, knowing that real unity can be built upon no other foundation. The failure of every previous attempt to accelerate the approach of that blessed period to which we are allowed to look forward, will sufficiently teach such a man the duty of patience. In the miseries which have been already produced by these hasty and intemperate projects, he will perceive the evil of disregarding the means, and looking only to the end ; and he will learn the folly and the guilt of sacrificing the blessings which we possess, for untried and speculative advantages. He will not think so meanlyof divine Providence, as to believe, that its purposes can only be accom- plished by the irregular exertions of man's unrighteous zeal ; nor will he suppose, that God, who has given us a law by which our conduct is to be guided, will be pleased with those who deviate from it, under the vain pretence of rendering him services which he has never required. Of this he will be assured, that whatsoever cannot be attained by steady adherence to known duty, it is neither isafe nor right to pursue j SERMON VIII. 275 and that they who quit the sphere in which they have been placed, or neglect the work which it was their bounden duty to per- form, that they may employ thepiselves in unbidden labours, will aggravate every sin of omission with \vhich they may be charges- able, by their presumptuous intrusion into an office, which they were neither enabled nor appointed to undertake. Such conduct is alike inconsistent with the faith and the humility, which ought to adorn the Christian character. God, in his good providence, has appointed a set time for the accomplishment of his pur- poses; and that time man can neither hasten by his impatience, nor retard by his opposition. Well convinced therefore of this, P " He that believeth shall not make *' haste ;" it will be sufficient for him to know, that peace shall hereafter 4 " flourish " out of the earth;" and brethren in pro- fession shall be united as brethren in love. This will be his consolation, when he con- templates the disQider and confusion which P Isaiah xxviii. 16. ^ Psalm Ixxxv. 11. T 2 276 SERMON VIII. now obscure the brightness of religion ; and though his soul may be vexed within him, at the perverseness and folly of those, who distract the Christian world by cause- less separation and unnecessary disputa- tions ; though his spirit may vent itself in earnest prayer to God, that he would be pleased shortly to establish that harmony, which he has taught him to desire; yet, relying upon the wisdom of his heavenly Master, and confident that what he has promised shall be performed in its season, '^" though it tarry, he will wait for it," though it be withheld, he will neither mur- mur nor despair. And as faith would thus check the murmurs of impatience; so would humility, if properly cherished, prevent the intemperate exertions which so often counteract their own object. For they who are deeply conscious of their own inability properly to discharge those obvious duties, which are of continual obligation, will not voluntarily enlarge the sphere of their labours, by engaging in f Habakkuk ii. 3. I5ERMON Vm. 277 the conduct of those plausible, but often dangerous experiments, which the seducer or the visionary are ever ready to propose to men of unwary benevolence. It is indeed too much the disposition of the present age, to neglect the plain and unostentatious employments of private duty, and to exhaust its powers in vain at- tempts to reduce to practice the splendid theories of speculative philanthropists. The ardent and enthusiastic gaze on the paint- ings of their own imagination, until they mistake them for realities ; and, intoxicated with an ambition to make themselves a name among the benefactors of mankind, they too often overstep the limits, to which a more lowly opinion of their own talents would confine them ; they attempt to be wise above what is written, to fathom the counsels of almighty wisdom, and to de- termine for themselves the proper time, and the most effectual method, of promot- ing the cause of religion. The meek and humble Christian will rather labour to do that will, of God, which he knows to be revealed ; and will believe, T 3 278 SERMON VIII. that all which cannot be obtained by perse- vering in the strait path of his command- thients, we are neither required to seek, nor empowered to secure. The peacemaker is not however con- fined to a state of mere passive quiescence, but has many active duties to discharge. It remains with him to look well to that foundation of Christian doctrine, on which alone the peace of Christians can be se- curely built ; and here the energies of the most resolute and indefatigable mind may find ample employment. Even if an union could be attained by a surrender of truth, the most ardent admirer of this blessing would hesitate, before he thus consented to exchange ' the greater for the lesser gdod : but if the really conscientious have ever felt it difficult to determine, when such an alternative was proposed to them ; the doubts by which they have been ha- rassed may now give way to the convic- tion, that all such Concessions would be fi-uitless. The experiment has been tried at various times, by different projectors; and their anxiety to succeed has rendered SERMON Vm. 279 them, as we have already seen, profuse even to prodigality in their offers. Neither the purity of our holy faith, nor the con- stitution of the Church, nor the due admi- nistration of the sacraments, has been con- sidered as too precious to be bartered for a cessation of religious contests. But all have l?een hazarded in vain ; truth has been depreciated, the authority of the Church weakened and degraded, the wor- ship, of God itself debased, and his ordi- nances profaned, neglected, or despised : but still Christians have continued strangers to peace ; and the spirit of discord and animosity has retained its dominion. What wise or good man then will longer perse- vere in so hopeless, so injurious an under- taking ? The dictates of a sound discretion and a well regulated sense of duty, will teach such a person rather to devote his time and his faculties to the preservation of that sound doctrine, which is committed to his trust ; than to waste his strength in vain * attempts to promote an imaginary ' See Note CLIV. Appendix. T 4 280 SERMON VIII. concord, which both reason and experi- ence prove to be unattainable. It has been already remarked, and the attentive reader of the Scriptures will not fail to observe, that, in many instances, the peace which they promise is made to. de- pend upon the prevalence of religious knowledge. "All thy children," says the Prophet t Isaiah, " shall be taught of the ** Lord, and great shall be the peace of thy " children." " God," says " Jeremiah, " shall reveal unto his people abundance '■ of peace and truth." St. Paul gives us no reason to expect, that Christians will live in harmony, until the love of truth has, subdued their prejudices and their obsti- nacy, and they have learned * " with one " mind and one mouth to glorify God." Then he encourages them to hope, that he, whom they thlis unite in adoring, will " fill them with joy and peace in believ- "ing." . . The lover of that tranquillity which real unity will produce, may thus learn how it t Isaiah liv. 13. " Jer. xxxiii. 6. ^ Rom. XV. 6, 13. SERMON VIII. 281 is to be sought. If indeed he can be satis- fied with momentary quiet and seeming reconciliation, such objects are attainable by other means ; indifference may provide the one, and hypocritical compromises the other : but they who expect any real bless- ings to result from such sources; they who trust to y " good words and fair " speeches," when war is in the hearts of those who utter them ; have raised the fabric of their expectations on the sand, which the first storm that visits it will sweep awayj He therefore, who aspires to the character of a wise builder, will lay his foundation in that faith once delivered to the saints; not doubting that if this be well secured, God will cause peace to rest upon it ; and under his protecting provi- dence, those Christians who maintain it shall be " ^ builded together for an habita- " tion of God through the Spirit." It is our peculiar blessing to have been educated in a Church, where the doctrine which flowed from the mouth of our Sa- y Romans xvi. 18. z EphesianS ii. 22. 282 SERMON VIU. viour, and was explained and recorded by his Apostles, still continues to be preached. Her confessions, her liturgy, her hierarchy, all have been tried in the fire, and all have stood the test with undiminished brightness. In this Church then, if any whei;e in the world, the purity of apostolic truth and order yet remains. This is not, I trust, the language of vain confidence, but of sober conviction : it speaks an opinion, not founded merely upon the eulogies of her friends; but on the acknowledgments of many who are independent of her autho- rity, and wholly unconnected with her by local situation. It affirms no more than her most inveterate enemies, even in the rage and fury of their controversial war- fare, have been unable to disprove. Some of these, while they disturbed her peace, never ventured to impute to her fimda- mental errors in doctrine, nor sinful terms of communion; while they hazarded her very existence, for the sake of a speculative purity, some even bore * testimony against » See Sermon VI. Notes, Appendix. SERMON VIII. 283 ^he sin of dividing from her ; and allowed that the points in which they urged im- provement, were such as neither affected hef title to be reckoned a true and sound Church of Christ, nor, if they were retain- ed, would justify separation. Nurtured then in such a Church, called, as many of us already are, and as many more will be, by profession, to teach and defend her doctrines ; and bound as we all are, even by the laws of self'-preservation, to uphold that society, of which we form a part ; shall we hesitate to determine how we are to seek for peace ; or can we find a surer rOad to it, than by maintaining that truth, of which the Church of England is the bulwark ? We may indeed earnestly en- deavour to remove the prejudices and con- ciliate the affections, of those, who now are leagued against her ; but if to accom- plish this be beyond our power, what re- mains, but to preserve concord within her walls? to look well to her defences, that no adversary overpass them in the guise of friendship, and sow dissension even in her palaces and in her streets ? From, external 284 SERMON VIII. attacks she has, comparatively, httle to apprehend ; but if the ^time should come, when her own internal harmony is disturb- ed ; when differences arise among her de- fenders; and the faith, which she is called upon to preserve, is evil spoken of, and corrupted by her own children ; then will the pillars of truth be undermined, and the sanctuary of peace will be brought to desolation. Happy indeed would it be for the whole Christian world, if all who pro- fess the common faith could love as bre- thren : and what, it may be asked, can be devised, more likely to promote an object so universally desired, than the example of one Church at least, <=" built as a city which " is at unity in itself?" or how can we contribute to raise such an edifice more securely, than by adhering, with the stea- diness and sincerity of conviction, to the faith, the worship, and the discipline, which we have solemnly bound ourselves to sup- port ? Strong then and urgent does the appeal become to those who love unity, that they b See Note CLV. Appendix. = Psalm cxxii. 3. SERMON VIII. 285 uphold it in that family of God, to which they particularly belong, and for whose interests it is their greatest duty to provide. If they first seek the things which make for the peace of their own Church, and contribute to the edification of her mem- bers ; then will they not only have fulfilled their own appointed office, but, by so do-^ ing, will have provided, in the only effec- tual method in their power, for the union of the Christian world. How much more wisely, how much more profitably will they be thus employed, than in attempting to ascertain what sacrifice of truth will be sufficient to conciliate the enemies of peace; and how far the common faith must be deprived of its characteristic doc- trines, in order to lower it to that standard, to which all opinions may safely be re- ferred ! Long enough has the world been deluded by such eiForts ; long enough has the holy cause of our religion suffered from the wantonness of such projectors ! Happy will it be for the Church of England, and for mankind in general, if her members are at length persuaded to set a different 286 SERMON VIII. example ; if, steadily maintaining that doc- trine, against which scepticism itself has never yet been able to allege a plausible objection ; if, scrupulously conforming to that mode of worship, which has establish- ed its excellence, even on the futile cavils of its most strenuous opponents ; if, reve- rencing and obeying that apostolic form of Church discipline, which has been the nurse of confessors and martyrs, and the uncorrupted guardian of the word and sa- craments; they "i" stand fast in the Lord," and are ^" at peace among themselves." Then might we hope, that, wearied with their own unprofitable contests, they who have separated from the Church would at length be persuaded to return to the place / of their rest, and seek in ker sahctuary that godly quietness, that ^" consolation " in Christ," that " comfort of love," that " fellowship of the Spirit," which can never be found, where a perpetual struggle for the preeminence agitates the councils of self-appointed teachers, and an insa- d Phil. iv. 1. ' 1 Thess. v. 13. f Phil. ii. 1. SERMON VIII. 287 liable desire of speculative improvement urges the giddy and inconstant multitude to perpetual innovation. Every faithful member of the Church of England will earnestly pray, that such may be the blessed effect of her perseverance. It is thus that he will wish to see her tri- umph ; to this supremacy he will desire that she may be exalted. The ways of violence and compulsion he will abhor; and however he may lament the errors of those, who have wandered from her fold, by argument and persuasion alone will he desire to reclaim them : he will use no influence, but that of truth; he will seek for no proselytes, but those who return upon conviction. The language of pro- phecy will encourage him to look forward to a day, when s " all shall know the Lord *' from the least to the greatest ;" and well assured that this knowledge will unite those whom it enlightens, he will conceive, that the welfare of the Church will be best secured, and her influence best extended, by maintaining the purity of her consti- e Jeremiah xxxi. 54. 288 SERMON VIII. tutioti and her doctrine ; humbly trusting, that, if she thus ^ " holds fast what she *' already has, until the Lord come," she may be made the instrument in his hand, of ' " lifting up the ensign" of his holy faith unto the ends of the earth ; and that to her may be " the gathering of the na- " tions." h Apocalypse ii. 25. * • Isaiah xi. 12. APPENDIX. SERMON I. NOTE I. JL HE free agency of man is thus finely illustrated by the author of the Book of Ecclesiasticus : "He himself made man from the beginning, and left him in the hands of his counsel; if thou wilt, to keep the com- mandments, and to perform acceptable faithfulness. He hath set fire and jv^ter before thee : stretch forth thine hand unto whether thou wilt. Before man is life and death, and whether him liketh shall be given him. For the wisdom of the Lord is great, and he is mighty in power^ and behoideth all things : and his eyes are upon them that fear him, and he knoweth every work of man. He hath commanded no man to do wickedly, neither hath he given any man licence to sin." Ec- clus. XV. 14 — 20.) It may perhaps be objected, that the son of Sirach, by thus representing man as aile to keep the commandments, and to perform ac- ceptable faithfulness, if he will, affords a shelter to the errors of those, who teach that there is a power in man's nature, independent of the grace of God, both to will and to perform that which is good. But to such an objection the answer will be this; that neither the context, the circumstances under which he wrote, nor the general drift of his reasoning, suggest this as his in- tended meaning. His discourse is wholly popular ; his object is not to enter into the discussion of abstruse and difficult questions, but to inculcate general doctrines, in a clear and striking manner. It is in this way, and with this view, that he speaks of their situation to whom God makes known his laws; before whom he hath set fire and water, life and death, that they may fhoose that which seems to them best to follow. He U2 292 APPENDIX. does not think it necessary to determine, what portion of the power of choice is inherent in man's nature, and what part of it is the gift of grace : he contents himself with declaring, that man has this power, and that to exert it properly, is his indispensable duty. Our own judicious Hooker speaks with the same decision on this subject; doubtless with no intent to favour the heresy of Pelagius, but with a view to establish the general doctrine of free agency, as the only ground on which man's responsibility could be built. " Man, in perfec- tion of nature, being made according to the likeness of his Maker, resembleth him also in the manner of working; so that whatsoever we work as men, the same we do wittingly work and freely; neither are we ac- cording to the manner of natural agents anyways so tied, but that it is in our own power to leav^ the things we do undone." Eccles. PoL lib. i. sect. 7. "Ho- mitoi," says the learned and logical Stapfer, " competit libertas : ergo Deus, qui ipsi libertatem deditj etiam libertati iJli conveniepter cuin illo agit. Cum Deus libertati illi conveniehter cum homine agat, sequitur hominem in actionibus suis liberum esse; cum vero libertas consistat in spontanea determinatione ad al- terutrum oppositorum, hinc Deus ita cum homine agit, ut homo se in actionibus suis spontanee ad alteru- trum oppositorum determinare possit." Instit. Theol. Polem. vol. i. c, 3. s. 12. Again: " Homini com- petit libertas, quae fluit ex ipsa animse essentia : imo ilia ipsi adeo essentialis est, ut nisi homo liberam ha- beret voluntatem, humanam naturam exuisset ; quae li- bertas etiam requiritur ad fundamentum omnis reli- gionis : religio enim, cum tota doetrina morali, sine libertate tota concideret; tam ratione cultus, quam praemiorum et poenarum." Ibid. vol. i. c. S. s. 19. When however we speak of man's free will ; his fallen state, and impaired faculties in consequence of the fall, must not be forgotten. In this, as in every other re- spect he has to deplore the fatal consequences of that event; which, while it destroyed the innocence, and de- graded the dignity, weakened also all the nobler powers of his nature. "The condition of man," as our Article has very clearly expressed the doctrine^ " after the fall APPENDIX. 2S3 of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God." Jrt. 10. In what relates then to things spiritual, the will of man, in his present natural state, cannot be said to be, in all particulars, free and independent. It is indeed abso- lutely free to reject the offer of salvation ; for we have authority from Scripture to assert, that even when God calls and invites, man may refuse to come. But we say hot that he is of himself able to will its acceptance: this power and liberty, which was his original birthright, he can now only receive from the preventing graces of that Spirit, bestowed by Jesus Christ. " If the son maheth its free, we shall be free indeed; but lyithout grace, freewill to good is not once to be imagined in fallen man." Plaifer^s Appeal to the Gospel, tracts, p. 92. The same Author has thus excellently stated the true sense, in which freedom of will may be predi- cated of fallen man. " Freedom of will I contend for ; but it is on the left side, as I may call it, it is to will evil; that is, under the grace of God, or notwith- standing the grace of God, whereby I may will good, I may decline to evil, and leave the good. This was in Adam before his fall, a single, innocent possibility to decline to evil : nor should it seem strange that a creature should be mutable, or that it should be pro- per to God to be unchangeably good, or that the very supernatural grace that Adam had for his corrobora- tion to good, did not render his will immoveable to evil. This natural freedom to evil is called resistentia mnnattty which Dr. Ward confesseth is not taken away by grace, nor perhaps is it desirable that it should be, since it is the root of the praise of human right- eousness J for he is to be commended that could trans- gress, and would not; not he that was good, and could be no othef. Nor ought the example of the unalterably holy and righteous God to be objected against this, since he is above and out of all predi- caments wherein we are. This natural freedom to evil remaineth in man fallen, and there is now come to itj over and above^ resistentia adnata, a precipitate prone- ness unto evil, out of our thraldom to the dominion and u 3 294 APfJb.NDIX. tyranny of Satan." lUd. p. 94. To the same purpose are the following observations of South. " Doubtless the will of man in the state of innocence had an entire free- dom, or perfect equipendency and indifference to either part of the contradiction, to stand, or not to stand; to accept, or not to accept, the temptation. I will grant the will of man to be now as much a slave as any one will have it, and to be only free to sin; that is, instead of a liberty to have only a licentiousness; yet cer- tainly this is not nature, but chance. We were not born crooked; we learned these turnings and wind- ings of the serpent ; and therefore it cannot be but a blasphemous piece of ingratitude to ascribe them to God ; and to make the plague of our nature the con- dition of our creation." South, vol. ii. Serm. 2. p. 5/. NOTE II. In another portion of these Lectures, I shall have occaf sion to substantiate this position more at large ; at pre- sent, it may be sufficient to produce the following strong appeal ag?.inst divisions, from the writings of one, who stood among the most conspicuous of those assailants, under whose attack the Church of England was for a time permitted to fall. " In the next place let us consider the greatnesse of this sin," (schism,) " and the rather, because in truth the name and charge is growne so common amongst us, (as formerly the name of Puritan was,) that many make no account of it, whether they be charged justly or unjustly with it ; but whoever considers of it ac- cording to the sense of the Scripture will finde, that the sinne of schisme is a most hainous sinne; the great- nesse of it is not easily set forth in words, whether you consider it in the nature of it, or in the eflFects of it. In 1 . The nature of it ; it's contrary to one of the highest ends of Christ's great undertaking, which is, that all his people should bee one, he dyed to that end, to make them one with himselfe, and one with one another, he begged it of his Father, that they should bee one ; now this sinne tends to frustrate, this great designe of Jesus Christ. APPENDIX. 29fi *' And secondly. It is contrary to all the commande- Inents of Christ, for all the commands which he hath given to his people for the ordering of their conver- sation, himselfe tells us, that the end of the command- ment is kme: 2. If we consider the effects of it, they are most dreadful and mischievous : for first, it is wonderfully dishonourable to Jesus Christ ; foi* whereas he holds out to all the world, that his people are one house, one body, one dty, which is at unity; compacted together, &c. This is a public confutation of it, makes Jerusalem appeare as a Babel, a city of confusion, a kingdom divided, wherein is iiothing but disorders, and tumults, and the like. And as it is dis- honourable to Christ, so it wonderfully hinders and destroys the edificdtkm of the Church, bothe the edi-^ fication of them who make the schisme, and the edifi- cation of them from whom the rent is made, depr-iv" ing them of that spirituall good they might, and should receive and supply from, and to one another; for though Jesus Christ the head be the onely foun- taine of our spiritual life, yet it is as true that Christ's usuall way of exercising, strengthening, increasing, and perfecting it, is in the fellowship of the body, that by what every joint supplies, the whole may be increas-^ ed|, so that if we weigh it seriously, we must conclude that as nothing within the bounds of the Church more argues a conformity to the spirit of the Gospel then the study of unity, peace, and concord, so few things more argue an opposition to Christ's worke, and his people's good, then this spirit of division." Stephen Marshall's Sermon before the Lord Mayor at the Spittle, Easter Monday, Jpril 1652. p. 22. NOTE III. " lUud ev ijiuv scrlbet Bodius in sacerdotali J. C. orat. p. 49. rationem vel qualitatem istius unitatis fidelium hie magis determinat, quod inter se uniti fideles, simul arctissimam cum Patre et Filio unionem cdm- munionemque habentes, in his quasi esse et manere debeant." Koecheri, Analecta in Wolfii curas- ad Joh. xvii. 21. U4 296 APPENDIX. NOTE IV. " As he that should in any principal doctrine differ from Plato (denying the immortality of the soul, the prorvidence of God, the natural difference of good and evil) would not be a Platanist : so he that djssenteth from any doctrine of importance, manifestly taught by Christ, doth renounce Christianity." Barrow on the tJnity oftlie Church. NOTE V. On this subject , it has been well observed by Bp. Hall, in his " Peace Maker," thaty " there is just place for Canus hi§ distinction, betwixt truths of Christian (^ctrirw, and truths of Catholic faith ; there being in the former great latitude and variety, in the latter more narrowness and restraint. As there is no truth, therefore, which may be a meet subject of our con- tempt or opposition ; so there are some truths, which may be too much striven for, others never enough. Of which last kind are those, which do mainly concern the grounds of our Christian religion." Bp. Halt's Works, folio, vol. iii. p. 553. And a more acute and argumentative writer than Bp. Hall has made an ob- servation, which tends to the same point. " There are," says he, " points of less moment more obscure- ly delivered, in which Christians with breach of unity may dissent, about which they may dispute^ in which they may err without breach of unity, or pr^tdice to charity." Barrow on the Unity of the Church. NOTE VI. This subject is thus beautifully illustrated by Cy- prian. " Ecclesia quoque una est, qftas in multitudi- nem latius incremento fcecunditatis extenditur: quo- modo solis multi radii, sed lumen unum: et rami ar- boris multi, sed robur unum tenaci radice fundatum: / et cum de fonte uno rivi plurimi defluunt, numero- : sitas licet diffusa videatur exundantis copiae largi- tate, unitas tamen servatur in origine. Avelle radium solis a corpore, divisionem lucis unitas non capita ab arbore frange ramum, fraqtus germinare non po^ APPENDIX. 297 terit : a fonte prsecide rivum, prsecisus arescet. Sic Ecclesia domini luce perfusa per orbem totum radios suos porrigit, unum tamen lumen est, quod ubique difFuDditUTj nee unitas corporis separatur : ramos suos in universam terram copia ubertatis extendit, proflu- entes largiter rivos latius expandit : unum tamen caput est, et origo una, et una mater, foecunditatis succes- sibus copiosa." Cyprian, de Unitate Ecclesia. Edit, Oxon. p. 108. NOTE VII. " Edant ergo origines ^celesiarum suarum, evolvant ofdinem episcoporum suorum, ita per successiones ab initio decurrentem, ut . primus ille episcopus aliquem ex Apostolis, vel apostolicis viris, qui tamen cum Apostolis perseverarit, habuerit auctorem et anteees- sorem. Hoc enim modo Ecclesiae apostolicae census suos deferunt. Sicut Smyrnaeorum Ecclesia Poly- carpum ab Joanne coUocatum refert : sicut Roma- norum Clementem a Petro ordinatum itidem. Per- inde utique et caeterae exhibent quos ab Apostolis in episcopatum constitutos Apostolic! seminis traduces habeant." TertulUanus de PrcBscript. Hceret. Edit. Rigalt. p. 213. NOTE VIII. " Proinde ecclesias apud unam quamque civitatem condiderunt (Apoistoli) a quibus traducem fidei et se- mina doctrince, ceterse exinde ecclesiae mutuatse sunt, et quotidie mutuantur ut Ecclesiae fiant. Ac per hoc et ipsae Apostolicae deputantur, ut soboles apostoli- carum ecclesiarum. Omne genus ad originem suam C]enseatur necesse est, Itaque tot ac tantae Ecclesiae, una est ilia ab Apostolis prima, ex qua omnes. Sic omnes prima, et Apostolicae, dum una omnes probant unltatem r dum est illis communicatio pacis, et appel- latio fraternitatis, et contesseratio hospitalitatis, quae jura non alia ratio regit, quam ejusdem sacramenti una traditio." TertulManus de Prescript. Hasret. Edit. Rii gait. p. 208. NOTE IX. " Communis est omnibus ChristianiS religtonis Ihc- 298 APPENDIX. trim, qua instituuntur Deum Patrem, Filium, et Spi- ritum Sanctum venerari ut auctorem seternije salutis homini misero ex mera liberalitate decretse, eidemque impetrandse per obedientiam Filii Dei, Christi Jesu, et ad sententiam Dei Patris applicandae per gratiam Spi- ritus Saneti. Idem iis est sanae doctrinse principium, codex librorum Veteris et Novi Testamenti, sic dic- tus. Eadem proin fides, -et cum Fide ;^ag/(rjM.aTa sci- entiae, sapientiae, trcoippoo-oyjjj, reverentiae Dei, et qua- liumcunque virtutum Christianarum. Iride com- tnunia ipsis beneficia graticB, justitia, libertatis, saneti- moni(B, et conservationis. Eadem spes magnae salutis /xera 8o|^>jf aiaiviov. Tandem, cum doctrinae religionis ipsa respoiidere debeat religio : idem Christianis om- nibus est cuLTUs Dei in Christo, tam privatus quam publicus, ejusque symbola, quae sacramenta appellamus. Pauli verba, (1 Cor. xii. 13.) Per unum Spiritwn nos omnes in unum corpus baptizati sumus, et Judsei, et GrsBci, et servi, et liberi, et omnes poti sumus in eun- dem Spiritum; h. e. ut eadem Spiritus dona et opera- tiones participaremus." Vitringa, Observat. Sacr. lib. V. c. 7., s. 9. p.l06. NOTE X. '^ Si veteris ecclesiae Christianae doctores hie consula- mus, videntur passim banc amplexi esse sententiam, communionem credentium in sacris publicis, coena Do- mini, et mutuis fraterni amoris officiis, non celebrari sub hypothesi, sed, awXaij, absolute. Supponebant illl et persuasum sibi habuisse videntur, omnes, qui bap- tismali aqua post antecedaneam preparationem . rite ' tincti, ecclesiae Christianae adjunguntur, per gratiam Spiritus Saneti vere regeneran, atque adeo ecclesiam Christianam esse coetum hominum, qui secundum potissimam sui partem (hypocritis nimirun^, qui pauci numero in ea latere poterant, exeeptis :) gratiam Spi- ritus Saneti renovantem et sanetificantem participabant. Proinde EcclesicB adscriptum esse, fere tantundem esse ac ccelesti adscriptum esse civitati. Nomen suum in diptychis Ecclesiae habere, idem fere esse quod no- men suum inscriptum habere ipsi albo electorum Dei. EcclesieB contr^ commurdone seclvdi, sive, sa^amento APPENDIX, 299 corporis ei sanguinis Domini exauctoran, et areeri ab omni communicatione fratemitatis, TertulHani rursus dictione ; ad uxor. lib. ii. cap. 3. dubiam facere spem salutis, et aeterni exitii metum incutere : quippe sup- ponebant, extra communionem Ecclesice externam, quam cum camnmnione sanctorum mystica et spirituali cpnfuu- debant, neminem servari. Turn prseterea, qua his af- linia sunt, et ex eodem fonte hausta ; episcopos in Ec- clesia Christiana ipsius Christi Jesu vices et perso- nam sustinere; ab iis, rite et ordine electis qui se se- parabant, se simul separare a communione ipsius. Christi; qui ab episcopis post poenitentiam public© secundum disciplinae ecclesiasticae canones actam ab- solvebantur, et dignitati sufe restituti osculo pads ho- norabantur; ab ipso Deo et Christo Judice absolvi in foro coelesti: denique quae omnium ejusmodi hypo- thesium audacissima erat, actum esse de salute om- nium illorum, qui se schismate secernebant ab externa Ecclesiae et sacrorum communione: etiamsi hactenus nee haeresi infecti, nee criminibus, professionem Chris- tianismi destruentibus, obstricti essent. Quse sin- gula facile mihi foret ex sententiis et disclplina dac- torum Ecclesiae primaevae prolixe adstruere, si periti- oribus ignota essent, aut ratio instituti nostri id per- mitteret." Vitringd, Observat. Sacr. lib. v. cap. 8. s. 4. p. 118. Vitringa's testimony on this important subject is the more valuable, inasmuch as it makes against his own argument. He indeed, though his respect for truth induces him to confess, that such were the opi- nions held by the primitive Church, does not scruple to dissent from them. His own ideas of Church commu- nion were very loose and indeterminate, and such as seem scarcely compatible with the existence of such a sin as schism. He allows any man to join himself to any sect of Christians, whose profession and discipline he may approve ; provided that, notwithstanding tbis external connection, he will consider his real commu- nion with the society he has thus joined, to be merely hypothetical, depending entirely upon this condition; that his preference of this sect is justifiable, and that, it is really a part of the Church of Christ. " Nimi- 300 APPENDIX. rum adjungo me liuic vel illi ccetui Chrlstiano, eujos profes'sio et disciplina mihi placent, sub hac (rj^ecra vel hypothesij quatenus Ecclesia ilia particularis partem facit Ecclesice internee, hoc est mystid corporis ChrisH. Ecclesia interna, sive mysticum Christi corpus, sola est vera Ecclesia, ut Augustinus optime multis locis dpcuit. Externa vero Ecclesia non dicitur Ecclesia^ nisi cum respectu ad internam: nee est Ecclesia nisi sub hac (Tj^ecra et hypothesi." Vitringa, Observat. Sacr. lib. V. cap. 9. s. 11. p. 136. Thus, by a little sophistry, and some convenient mental reservation, the whole character of the Church, as an external society founded by Christ, and directed by laws of his enact- ment, and governors of his appointment, is at once de- stroyed ; and men are taught, that they may join any and every sect by turns, without schism ; and be true churchmen without being connected with the Church by any real bond of communion. NOTE XL " So many regions as there are under heaven that do truly profess the Christian name, so many national churches there are ; in all these nations there are many provincial, in all those provinces many dio- cesan, in all those dioceses many parochial churches, in all those parishes many Christian families, in all those families many Christian souls. Now all thos^ souls, families, parishes, dioceses, provinces, nations, make up but one Catholic Church upon earth. The God of the Church cannot abide either conventicles of se- paration, or pluralities of professions, or appropriations of -Catholicism. Catholic Roman is an absurd Don^- tian solecism; this is to seek orbem in urbe, as that council said well. Happy were it for that church, if it were a sound limb (though but the little toe) of that mighty and precious body, wherein no believing Jew nor Indian may not challenge to be jointed. Neither difference of time, nor distance of place, nor rigour of unjust censure, nor any unessential error can bar an interest in this blessed unity. As this flourishing Church of Great Britain (after all the spightful calum- niations of malicious men) i& one of the most conspi- APPENDIX. 301 cuous members of the Catholic upon earth ; so we in her communion do make up one body with the holy Patriarchs, .Prophets, Apostles, Martyrs, Confessors and faithful Christians of all ages and times; we succeed in their faith, we glory in their succession, we triumph in tjheir glory. Whither go ye then ye weak, ignorant, se- duced souls, that run to seek this dove in a foreign cote? She is here if she have any nest under heaven. Let me never have part in her, or in heaven, if any church in the world have more part in the universal." Bp. Hall's Works, folio, vol, ii. p. 310. NOTE XII. "Si inter alia, nee pauca, nee contemnenda, ad pacem mutuam incitamenta, illud praecipuum apud omnes habere locum fas sit (nullo interim ad Christum re- spectu habito) quod exuno Adamo omnes originem nos- tram traducentes, unius etiam sanguinis (Act. xvii. 26.) participes sumus, atque unius, utcunque magpae, Fa- milicB membra; (Eph. iii. 15.) quanto magis urdta- tetn, quam in Christo habemus, spiritualem, summa ope nltendum est, ut assequamur nosraetipsi, atque in aliis quibuscunque pro nostra virili pronioveamus ? Ex dua- bus nimirum populis, (Judaeis Gentilibusque) in unum corpus, quod est Ecclesia, per Jesum Christum coa- lescimus (Ephes. ii. 14. iii. 6.) qui et pax nostra dici- tur (Ephes. ii. 14.) et heereditatis nostrce arrhabo. (Eph. i. 14.) Absit ut paries intergerinus a Christo dirutus^ (Ephes. ii. 14.) de integro instauretur a Christianis. Quotquot vera in Christum fide una cum Christo adu- namur, ejus.dem corporis etiam mystici, cujus caput est Christus (Col. i. 18. Eph. i. 22, 23.) membra sumus conjunctissiraa. (1 Cor. xii. 27.) Haec autem unitas non efficitur nisi ab ipso Spiritu Sancto, (1 John iv, 3.) cui fideles sunt habitaculo, et qui est vere credent tium copida, tam cum Christo quam inter se.< At quo- rum unus est Spiritus, eorum unus sit animus neces- sum est. Una etiam est nostri omnium ad pietatem probitatemque yocatio saltem generalis ; et unica spe yocationis (Eph. i. 8. iv. 4.) in Christo Jesu proposita nos erigimur simul omnes. Quorsum ergo ? immo vero quam absurdum est, ut raodo in terris distemus 302 APPENDIX. invicem, qui simni in coelis beatam vitam victuri sumus Sempitei-nam ? Unicum omnes habemus Henim, unum Dominum Redemptorem ; absit procul ut conservi, in lites et jurgia incurrendo, in communis Domini ex- candescentiam adversus nos pariter incurramus. Unum est nobis eviangeUum; uaica, Jides, (si modo fides) per unum Spiritum in nobis accensa, omnibus nobis est com- munis. At quorum menfes; quoad praecipua ac ad salu- tem necessatia sunt unitae, eorum voluntates quorsum qUaeso disjungerentur. Aut quorum corda plane consen- tiunt, eorum capita cur dissentirent ? Unico omnes nos baptismate (1 Cor. xii. 13. Eph. ii. 21.) in unum corpus coagmentamur : atque inter baptizandum unius Spi- ritus efficacia uni Christo inserimur. In una coena sacramentali de uno pane participamus. (I Cor. x. I7.) Deus bone ! quid obstat, quo minus nos invicem di- ligamus? Qusenam ate nos impellit? aut qusenam res .alia eo potest nos adigere, ut in partes et schismata segregemur, qui iisdem sacramentis nobis reciproce con- glutiriamur? ut in pauca rem conferam. Unus Deus cultores exigit unanimes. Unicum Deum adoramus ad unum omnes. Unus est ille omnium Pater (ut in- quit Apostolus ad Ephesios iv, 6.) ejusque Filii qui sumus, fratres pariter ut simus, necesse est. At quam bonum et quam jucundum est xaroixeiv aSeX^^j em to flsuTo, Fratres in unum habitare .' Quam contra pejus, quam diabolicumj fratres mortales et moribundos^ im- mortales erga' se invicem inimicitias exercere, immor- talibus in una eaque Patris omnium domo (Ephes. ii. 19.) dissidiis conffigere, et contra se mutuo belligerare ? Ad tmitatem t^j Sfuovolag xou t^j 6fio<{/^f taj, animi simul et oris, desideratissimam, quam ipse Christus arden- tissime rogavit Patrem (Johan. xvii. 21.) (in oratione sua irpoaycovico.) Beatus Paulus nos excitat, invitat, ver- bisque gravissimis adhortatur. Quod, inquit, superest fratres, valete^ instauramini, idem sentite, in pace agitef Deusque pads et charitatis erit vobiscum (2 Cor. xiii.) Precor vos ergo captivus in Domino tolerate alii alios per ekaritatem. (Neque enim servari pax potest sine niutua tolerantia, nee locum habet tolerantia inter fe- roces furiososque.) Studete Spiritus unitatem per mw" fiulum pads conserimre ; unum est corpus, unus ^piritus^ APPENDIX. 303 una spes vocalAimiis, unus Dominus, una fides, unum baptisma, unus Deus et Pater omnium, qui est super omnes, et per (mines, et in ommbus voMs, (Ephes. iv.) Quicunque ergo- charitatem fraternam violant, neque 6U(r5rA,ay;^voi, neque ^lAo'ippovej, certe fieri non potest quin omnia ista, quanta quanta^ discerpant simul dissipent'* que. Summa hactenus dlctorum ad hoc unum redit, ut simultatibus quibuscunque de re religiosa valere jussis, Concordes, unanimes, et comes simus; ut fraterna prsediti charitate, miituo molestrarum sensu afifecti, ad intimam proni misericordiam, idem deinceps loqua^ mur omnes, (1 Pet. iii. 8. 1 Gor. i. 10.) idem deinceps sentiamus, sapiamus idem: nee in hac vita peritura pauxillum temporis dissideamus, eadem prorsus felici- tate sBternum in, altera fruituri." Th. Pierce, Padfi- catarium Orthodoxa Tlwohgice Covpusculum Procem. Vitringa also, though his ideas of church communion were so vague, yet was induced by the same train of reflection to insist upon the djity of preserving it. "Da- tur igitur communio aliqua inter credentes, imo sane datur. Qui enim fieri possit, ut qui communes inter se habent res plures et praestantissimas, qui in eundem credunt Servatorem, eandem sperant salutem, eadem participant dona gratiae, ab eodem animantur et per- ficiuntur Spiritu, et in eandem omnes adsciti sunt fami- liam; quibus est e'j xufuoj, fi/a w/f i/.oiTog, sed Trpoj xarapficr/Aov, si; epyov, sij oikoSo/ju^v, adeoque satis subindicarit, duo pos- teriora membra ad primum, tanquam juxrapTicriiou fines et fructus, pertinere. Id vero ex usu harum parti- eularum non consequitur. Paulus enim etiam alias par- ticulas TTpos et aj adhibet, ubi de duobus diversis mo^ mentis loquitur. Sic Rom. xv. 2. "Exaa-To; ya^ Yip.cov t^ irXrjiyiov apetrxsria s'l; to dya^ov, Ttpo; oixoSo/A^v. Constat etiam, me non mCnente, utramque particulam ad in- dicandum rei seu actionis scopum adhiberi. Quando Paulus Scripturse lectionem commendat Timotheo 2 Epist. iii. 15. addit earn ipsum posse o-op/o-ffl/ a'j vanda." Vitringa, Observat. Sacr. lib. v. cap. 7- p. 107. " Unity of lawis and ordinances is the life, the soul, and spirit of every corporation or body civil. Oaths or other obligements to the observation of the same laws, or to the maintenance of privileges bestowed upon the society, are as the nerves and arteries, by which motion is conveyed from the head or principal , members to every inferior or particular member of the same society.'? Thos, Jackson, torn. iii. b. 12. c. 2. NOTE XVII. The advantages resulting from this union of the pri- mitive Christians, and the facility with which it wds promoted and preserved, by the universal establishment of the same form of church government, may be well exemplified by the practice, then common, of providing travellers with canonical epistles, as tiiey were termed, which secured them a ready and hospitable reception from the faithful wherever they journeyed. " There was a time," says Bishop Home, " and it is pleasing to look back to it, when a Christian, furnished with proper credentials from his Bishop, might travel through the world, from east to west, and from north to southj and be received to communion with his brethren in any part of the globe then known." Homers Works, vol. v. p. 221. Of these epistles the following account is given by Cave. "There were," says he, "especially three sorts. First Su^aTixai, or commendatory epistles, mentioned by St. Paul, and were in use among the heathens. They were granted to clergymen going into another diocese, by the Bishop that ordained them, tes- tifying their ordination, their soundness and orthodoxy in the faith, the innocencyand unblameableness of their lives. To those that had been under, or had been sus- pected of excommunication; declaring their absolution, X 2 308 APPENDIX. and recommending them to be received in the number of the faithful. Lastly, they were grapted to all, whe- ther clergy or laity, that were to travd, as tickets of hos- pitality, that wherever they came, upon producing these letters, they might be known to be catholic and ortho- dox, and as such received and entertained by them. A piece of prudence which Julian the Apostate admired in the Christian constitution, the like whereto he en- deavoured to establish in his Pagan reformation. The second sort were 'A«XuT*xai, letters dimissory, whereby leave was given to persons going into another diocese, either to be ordained by the Bishop of that place, or if ordained already, to be- admitted and incorporated into Ithe clergy of that church. Upon which account the ancient councils everywhere provide, that no stranger shall receive ordination at the hands of another Bishop, or exercise any ministerial act in another diocese, with- out the consent and dimissory letters of the Bishop of that place from whence he comes. The third were Eipjjvixai, letters of peace, granted by the Bishop to the poor that were oppressed, and such as fled to the Church for its protection and assistance ; but especially to such of the clergy as were to go out of one diocese into an- other ; it being directed to the Bishop of that diocese, that he would receive him, that so he might take no of- fence, but that peaceable concord and agreement might be maintained between them." Cave's Primitive Chris- tianity, part 3. ch. iii. p. 41?. Edit. 6. 1702, NOTE XVIII. " Adeo quotidie adolescentem numerum Christiano- Tum ingemitis. Obsessam voeiferamini civitatem, in agris, in castellis, in insulis Christianos ; omnem sexum, omnem setatem, omnem denique dignitatem transgredi a vobisj quasi detrimenti doletis." Tertullianus ad Na- tiones, lib. i. p. 40. Edit. Rigalt. NOTE XIX. " Hesterni sumus, et vestra omnia implevimus, urbes, insiilas, castella, municipia, conciliabula, castra ipsa, tribus, decimas, palatium, senatum, forum. Sola vobis relinquimus templa. Potuimus et inermes nee rebelles, APPENDIX. 30^ ?ed tantummodo diseordes solius divortii invidaa ad- versus vos dimicasse. Si enim tanta vis hominum in aliquem orbis remoti sinum abrupissemus a yobis, suflFudisset utique domina- tionem vestram tot qualiumcunque amissio civium: immo etiam et ipsa destitutione punisset. Proculdu- bio expavissetis ad solitudinem vestram, ad silentiura rerum, et stuporem quemdam quasi mortui orbis. Quae- sissetis quibus imperaretis; plures hostes quam cives vobis remansissent." TertuUkmi Jpologetiais, p. 30. Edit. Rigalt. NOTE XX. " Were we willing or constant in that whieh is good, discipline were not so requisite ; but because the cor- ruption of our nature is such, that we are soon de- ceived of ourselves, sooner seduced by others, and soon- est of all averted and perverted with feare and desire: to settle the unsteadfastnesse of our hearts, and bridle the unrulines of our aiFections ; the Lord hath provided for all societies the line of direction, and rod of correction, as well to guide the tractable, as to represse the obsti- nate: lest disorder endured should breede confusion, the forerunner of all ruine. Since then the Church of Christ is the house of God, the citie of the living God, and the kingdome of his beloved Son : shall wee thinks that God is carefull for others, and carelesse for his own ? or that confusion ought^to be lesse doubted and feared in heavenly, then in earthly things ? God is no where author of confusion, but of peace, especially in his Church; in which he commandeth all things to be decently and orderly done. Where no man doth governe, what order can be kept ? Where no man doth moderate, what peace can be had? Yea what greater discipation can befall tiie Church of God, then for every man to intrude where he list, and obtrude what he will, without restraint or reproofe ? Wherefore God hath appointed stewards over his houshold, watchmen and leaders over his flocke, labourers in his harvest, husbandmen in his tillage, divers administrations, as well for the preservation as edification of the Church, which is the body of Christ, and so farre foorth answer- %8 310 APPENDIX. eth the frame of man's body^ that as there, so in the Church, God hath set some to be instead of eies, eares, tongue and handes : that is, to bee principall members for the guiding and directing of the whole, which with- out them is maimed and unable to provide for the safety and securitie of itselfe." Bilson on the perpetual Go- vernment of Christ's Church, chap. i. p. 1, 2. The testimony of Barrow to the same point is most decisive. " Reason," says he, " plainly doth require such subordinations ; for that without them it is scarce possible to preserve any durable concord or charity in Christian societies, to establish any decent harmony in the worship and service of God, to check odious scan- dals, to prevent or repress baneful factions, to guard our religion from being overspread with pernicious he- resies, to keep the Church from being shattered into numberless sects, and thence from being crumbled into nothing ; in fine, for any good time to uphold the pro- , fession and practice of Christianity itself. For how, if there be not settled corporations of Christian people, having bulk and strength sufficient by joint endeavour to maintain the truth, honour, and interest of their re- ligion; if the Church should only consist of independent and incoherent particles (like dust or sand) easily scat- tered by any wind of opposition from without, or by any commotion within ; if Christendom should be merely a Babel of confused opinions and practices, how, I say, then could Christianity»subsist ? How could the simple among so discordant apprehensions be able to discern the truth of it, how would the wiSe be tempted to dis- like it, being so mangled and disfigured. What an ob- ject of contempt and scorn would it be to the profaner world, in such a case." Barrow's Works, vol. iii. p. 202. germ. XXIV. NOTE XXI. It is perhaps scarcely necessary to observe, that the commission here spoken of does not include those su- pernatural powers which the Apostles possessed. What they taught, "as moved by the Holy Ghost," (1 Pet. i. 21.) what they did, " the Lord" miraculously "working with them," (Mark xvi. 20.) was peculiar to themselves. APPENDIX. 311 As commissioned to declare "the whole courasel of God," (Acts XX. 27-) they stood alone: and their suc- cessors cwuld neither add to nor diminish the doctrines which they commissioned them to deliver. As '? endued with power from on high," (Luke xxiv. 49.) they exer^ cised a right of inflicting punishments upon the un- faithful disciple, (Acts v.) and bestowing peculiar gifts on those who were deemed fit to use them, (Acts xix. 6.) which their successors presumed not to claim. The power itself was temporary ; granted Jto meet the pecu- liar exigencies of the infant church, and withdrawn (as were also by degrees all other extraordinary gifts) when these exigencies ceased. But independent of this per- sonal and peculiar authority, the commission of our Sa- viour conveyed to the Apostles a power of governing the church, and of ordaining persons to fill the subordir nate stations in the ministry ; and this power, as it was of perpetual necessity, was also to be perpetuated in the church ; it was to be '* committed" by them " to faithful men," (2 Tim. ii. 2,) who were not only to ex- ercise it themselves, but to transmit it through their successors, whom they were to ordain to this peculiar office, to the end of time. "It will happily be granted," says Bilson on this im- portant subject, "the Apostles had their prerogative and preeminence above others in the Church of Christ; but that limitted to their persons, and during for their lives ; and therefore no reason can be made from their superioritie to force the like to be received and esta^ blished in the Church of Christ for all ages and places ; since their office and function are long since ceased, and no like power reserved to their successours after them. I doe not denie but many things in the Apostles were personall, given them by God's wisdome for the first spreading of the faith, and planting of the churches amongst Jewes and Gentiles, that all nations might be converted unto Clirist by the sight of their miracles, and directed by the truth of their doctrine : yet that all their gifts ended with their lives, and no part of their charge and power remained to their after-commers 5 Biay neither be confessed by us, nor affirmed \)y, any, x4 312 APPENDIX. unlesse we mean wholly to subvert the Church of Christ. To be called by Christ's own mouth, and sent into all nations ; to be furnished with the infallible assurance of his truth, and visible assistance of his Spirit ; not only to speak with tongues, cure diseases, worke mi- racles, know secrets, and understand all wisdome, but to give the Holy Ghost to others, that they might doe the like ; these things, I say, were needfuU at the first preaching of the Gospell to convert infidels that never heard of Christ l^fore ; to confirme the believers com- passed with divers temptations ; and to store the whole world, then presently, with meete pastors and teachers : but to maintaine the church once setled, and faith once preached, there is no cause why either the imme- diate-vocation, or generall commission, or mightie ope- ration, and sudden inspiration of the Apostles should alewaies endure. The Scriptures once written, suffice all ages for instruction : the miracles then done are for ever a most evident confirmation of their doctrine ; the authoritie of their first calling, liveth yet in their, succession ; and time and travel, joyned with God's graces, bring pastours at this present to perfection; yet the Apostles charge to teach, baptize, and adminis- ter the Lord's Supper, to bind and loose sinnes in hea- ven and in earth, to impose hands for the ordaining of pastours and elders; these parts of the apostolicke func- tion and charge are not decaied, and cannot be wanted in the Church of God. There must either be no church, or els these must remaine : for without these no church can continue." Bilson on the perpetual Government of (Jlirist's Church, ch. ix. p. 105. NOTE XXII. It was the opinion of Bp. Pearce (see Cmnment. in Matt, xxviii, 20.) that the words (nvreXeia rm a'l&vos sig- liify the end pf the Jewish age : whence it would fol- low, that the promise of our Saviour was to be limited to those miraculous fisaistances, which were vouchsafed to the Apostles. But the authorities in favour of the interpretation adopted in this Lecture, must be allowed to determine the question against him; if the unani- APPENDIX. 313 mous sentiments of so many learned men, on a subject strictly within their province, may be considered as de- cisive. " Quid sit (TuvTeXaa tou aioii/of satis apparet supra, c. xiii. V. 39, 46, 49. c. xxiv. v. 3. Post id tempus, cum Christus regnum traditurus est Patri, aderit nobis, sed Bon eo niodo de quo hie agitur, ad imbecillitatis nostrae jsubsidium. Quare potest to eai; hie proprie accipi. Hinc autem manifestissime apparet, voluisse Christum ut Aposioli aliis, alii tursum aliis xsig-aii iv^parTrbii x«i ixa- -voTj erspou; hid^ai munus illud magisterii commendarent .* ut videre est 2 Tim. ii. 2. nam cum promissio hsec ad ccmsummationem sceculi se extendat, Apostoli autem tamdiu victuri non essent, omnino his Christus in apo- stolorum persona censendus est etiam successores ejus muneris compellasse." Grotius ad locum. The language of Wolfius, in opj)osition to the very opinion maintained by Bp. Pearce, is equally positive. " Arctius quam pax erat, horum verborum vim coercet Amelius, part. ii. p. 230. quando praesentiam Christ! de cumulo charismatum extraordinariorufn Spiritus S^ncti, in miraculis redundantium, exponit ; troireAaay vero aimcav de cotisummatione seu excidio templi Hie- rosolymitani, quo stante difficilior futura sit Christianas doctrihae propagatio, interpretatur. Certe o-uKTsXaa toD uliovo;, Matth. xxiv. 3. Marc. xii. 4. et Hebr. ix. 26. quos affert locos, quibus et Matth. xiii. 39, 40. addi poterat, non nisi finem universitatis rerum infert." fVolfii Curm Philologicee in Matth. xxviii. Koecher, in his Analecta Philologicfa, maintains the same interpretation. " Promissionem vero illam non ad omnes Christianos, sed ad eos solum spectare, qui baptizare et docere jubentur; neque tamen ad solos Apostolos r^stringendam, quod illi faciunt qui u-uneXeiav TOO aiajvoj de fine oeconomiae et reipublicae Judaicae inters pretantur, sed de omnibus futuiris Ecclesiae doctoribuSj, quippe Apostolorum in officio successoribus intelligen-j dam esse." Jnalecta in Evang. S. Matth. xxviii. 20. > See also Schleusner voce a-uvreXeiu. If we consult our own commentators, we shall find this interpretation supported by the powerful nalmes of Hammond, Whit- by, Wells, Clarke, Wilson, Doddridge, Macknight, and 314 APPENDIX. the contlnuators of Poole. Abp. Potter declares, that " if we will allow this promise to be explained by the Evangelist himself, or by our Lord's design in making it, we must conclude that it is to be extended to a con- stant succession of Gospel ministers to the world's end." Discourse of Church Government, chap. 4. And Isaac Barrow, asserting in equally plain terms the continu- ance of the assistance of the Holy Spirit to those, who " still by a settled ministry supply the room of the Apostles and first planters of the Gospel," says, that " by the influence hereof upon the pastors of his Church it is, that our Lord accomplisheth his promise to be with it until the end of the world.'* English Works, vol. iii. Sermon 27. p. 224. If however, notwithstanding this accumulated weight of authority, further scriptural evidence is required in support of this important doctrine; this evidence may be found in the practice of the Apostles, as recorded in their own writings and history. Hence it will appear, that " the Apostles both in teaching and governing the churches when they were present, had helpers ; when they were absent, had substitutes ; after their final de- partures or deaths, left successors." Bikon, Perpetual Government, &c.p. 210. These appointments sufficient- ly prove what they understood by our Saviour's promise. For can we suppose, that they would have assumed a right to bestow on others a portion of that commission, by which they themselves acted ; that they would have taught them to consider themselves as ministers of Jesus Christ; (1 Tim. iii. 6.) as accountable to Him for their conduct; (Heb. xiii. 17.) as endowed with a particular gift of God by virtue of their ordination ; (2 Tim i. 6.) and therefore empowered to govern and teach his people, and dispense his sacraments; that they would have directed them to perpetuate this gift in the Church (2 Tim. ii. 2. Tit. i. 5.) by the same form of ordination, by which it had been granted to them ; unless they had been well assured, that the pro- mise of our Lord was not merely personal ; not made to them only, but to their successors also in their sacred office, to the end of time? He then, who seeks for ad- ditional proof from Scripture of the divine commission APPENDIX. 315 under which the Christian priesthood is establishedj may find it in every instance of apostolic ordination therein recorded, and in every precept, by which they instructed those whom they ordained in the duties of their sacred calling. NOTE XXIII. In support of this interpretation see Grotius, Ham- mond, Pearce, and Wells ad locum. Macknight's Har- mony of the Gospels, vol. ii. s. 160. Doddridge, Fa- mily Expositor. Tillotson, vol. iii. Serm. 139. Bp. Atterbury, vol. iii. Serm. 7- NOTE XXIV. " Before the pastors or governors of the Church had any commission or coactive power derived from princes, states, or commonweals, to make laws for the Church, or for punishing offenders ; every member of the visible Church, in what realm or kingdom soever seated, did renounce or abjure all use of such liberty, as every other member of the same kingdom or common- weal, which was no member of the Church, did enjoy. It was not lawful for one member of the visible Church to implead another in matter of controversie or wrong before a forraign judge. And although this astipulation was not legal, (that is, not authorized by any humane law or custom,) yet did it bind them faster than any legal or civil bond. " Dare any of you, (saith St. Paul,) having a matter against another, go to law before the unjust, and not be- fore the saints? do ye not know that tfie saints' shall judge the world ? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? (1 Cor. vi. ], 2.) But if some member of this visible Church had opposed this spiritual authority, or rejected this disci- pline or astipulation, what remedy had the Apostles against them ? In primitive times, every one that was partaker of the word, of the sacraments, or of spiritual blessings, did thereby subject or oblige himself unto a peculiar kind of judicature or tribunal, unto which no other member of the commonweal or kingdome, which was no participant of the word or sacraments, was 316 APPENDIX. either subject or obliged. And this was the sentence of ■excommunication ; an extraordinary and peculiar kind of judicature, which the Apostles exercised hy autho- rity immediately derived from Christ ; not by commis- sion or warrant from princes or estates, not by the po- sitive laws or ordinances of any body civil or ecclesias- tick. I verily as absent in body, but present in spirit, have judged already, as though I were present, concern- ing him that hath so done this deed. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one unto Sathan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." (1 Cor. v. 3, 4, 5.) T. Jackson's fVorks, torn. iii. book 12. cap. 8. NOTE XXV. It probably will not be denied that the Apostles were partakeirs of the priestly character. " They were ad- mitted to their office in the same manner, wherein our Lord entered upon his ; and scarce any power is said to belong to our Lord, which he did not confer on them. Our Lord was anointed from his mother's womb to be a King, Priest, and Prophet ," (Potter on Church Go- vernment, ch. 3.) and the form of words in which he gave his Apostles their -commission conveyed to them a sufficient assurance, that they were invested with each of these characters : j4s my Father hath sent me, so send I you. (John xx. 21.) Unless indeed it be granted that they were priests, the existence of a Christian priesthood cannot easily be proved. The present mi- nisters of the Christian Church have no other ground, on which they can claim authority to exercise the duties of their sacred function, tlian that of having derived it " vicaria ordinatione" {Cyptian. Florentio Epist. 66. Edit. Oxon. p. 167.) from the Apostles. But as no man can give to others that power which he does not himself possess ; unless the Apostles had received the priestly office from our Saviour, they could not have bestowed it on those, whom they ordained. That the Christian ministry is a true priesthood, that the Apo- stles w^re themselves priests, and that they transmitted APPENDIX. 317 their office and authority to their successors, are posi- tions which have been already so ably maintained by Hickes, in his learned work entitled " The Christian Priesthood asserted," that it is only necessary to refer the student to these volumes, for full satisfaction on the subject. As then it is the priest's office " to stand before God for the people, to pray for them, that is, to bless them, and offer up their prayers, and praises, and sacrifices, and to perform tHe mystical rites and offices of our reli- gion in the holy Supper and Baptism;" (Hickes, ut supra, vol. i. p. 260.) and as we know that the Apo- stles, occasionally at least, performed the latter offices ; we may presume, that, when present at the public service of the churches which they founded, they also fulfilled the other important duties of the priest. We have one instance on record, in which St. Paul clearly did so, (Acts XX. .56.) and it does not seem possible, that the holy Eucharist could have been administered by them at any time, without their offering up at the same time the united prayers and praises of the assem- bled communicants. NOTE XXVI. This position will of course-ie contested by those, who have been accustomed to draw from the same sources one of their main arguments for the validity of orders conferred by presbyters. The exhortation of the Apostle, (1 Tim. iv. 14.) " Neglect not the gift that is in thee, which was given thee by prophecy with the hying on of the hands of the presbytery," has been tri- umphantly referred to, as containing evidence incon- testible in favour of presbyterian ordination. But such an interpretation of the passage, however confidently urged, or plausibly defended, should not be hastily ad- mitted by the theological student. He should re- member that powerful arguments, and gr-eat authori- ties are to be found on the other side ; and on a ques- tion of such jinportance, he will do well to weigh them seriously, before he consent to deviate from the un- doubted and uninterrupted practice of the Church for fifteen centuries. 318 APPENDIX. Waving however, for the present, every advantage which may be derived from historical evidence, it may A be useful to recapitulate the statements, by which the argument in favour of presbyterian ordination, drawn from the passage under consideratioil, has been opposed. L It has been maintained, that the gift of which the / Apostle speaks was an ordination to a superior rank to that of presbyter; and that therefore the supposition that this was conferred by presbyters involves an ab- surdity. H. It. has been argued, that the words toU 7tpe(rSuTe- plou, refer to the office conferred upon Timothy, and not to the persons who ordained him to it. III. That, if these words are to be interpreted of an assembly of persons, it by no means follows that they were presbyters properly so called ; that is, persons in- vested only with the second order in the priesthood. IV. That, if this be also conceded, there is nothing in the passage, when compared, as it must in fairness be, with another equally strong, (2 Tim. ii. 6.) which proves, that presbyters ever claimed, or exercised by themselves, the power of ordination. I. When the general language of the two epistles is considered, there will appear sufficient reasons for be- lieving, that Timothy was invested with an office supe- rior in rank and dignity to that of presbyter; and it cannot be disputed that this office, whatever it was, is that which St. Paul speaks of, when he tells him not to neglect the gift, ro ;)(;apicrfi«, which is in him; because the whole tenour of the two epistles plainly shews, that they were written to instruct and encourage him in the due performance of the duties of his station. That this station then was one of dignity and authority, which placed him above the presbyters, made them respon- sible to him as their superior, and invested him with other and more important duties than those of a pastor in the Church, appears from his being directed,- not only to teach, bat to command; irapayyehKs raSr.a xat II- laa-Ks (1 Tim. iv. 11.) to charge some, that they teach no other doctrine, Trapayysi'Xoi^ tkAv jx^ kTspohlourxaXslv (1 Tim. i. 3.) from his being instructed in the proper APPENDIX. 319 manner of receiving aecusations against offending pres- byters 5 Karoi. ffgeo-^UTSgoo xeii!rr,yop'tctv y,^ TrapaSsp^ou, hxrhs s'l ix.ri iiit WoijTpiaJv fi.a.pr6f>wv (I Tim. v. 19.) from the rules which are laid down for his conduct in dispensing censures and honours ; TtpEirSvrspea |U.^ I'lrnrA^fijf, aAAa ttx- puxaXa us ■rrursga- (1 Tim. v. 1.) and again, (17-) ol xa- XcJj TrposraJTSf'TrpstrSuTepoi SiirXijf npifiS a^Kua-^MO-av. The power of ordination plainly entrusted to him (1 Tim. v. 22.) is not here insisted on as a proof of superiority ; because perhaps, upon the presbyterian hypothesis, it would confer of itself no preeminence ; though, as it is here a power clearly vested in him alone, and to be ex- ercised by him singly, it may not be easy to reconcile it either with the principles or the practice of presbyte- rian parity. If then, upon an attentive consideration of the duties of that office to which Timothy was call- ed, it appear, that it implied the exercise of powers superior to those of presbyters ; it seems to follow, that such a gift could not have been conferred upon him by them. For all spiritual power being derived from the same source, even from Jesus Christ, the Head of the Church ; it is manifest that no set of men can bestow that ecclesiastical function upon another, which they themselves have received no commission to exercise. II. It has been asserted by many persons, deficient in no learning which could render them competent to form an opinion upon the subject, that the words too vpeaSuTsplou are not to be understood of an assembly of presbyters, who laid their hands upon Timothy, but of the office, which was conferred upon him. They would translate the passage thus, " Neglect not the gift of presbytery," that is, the office of the priesthood, " which was given thee by prophesy, with the laying on of hands :" such is the interpretation adopted by Jerome and Ambrose, (See Poli Synops. ad hcrnn — Potter, Church Govemmmt, p. 292.) and by the Fathers of the Nicene Council. And if such authorities be deemed insufficient, the testimony of Calvin may perhaps be received with greater reverence by those, who profess to conform so strictly to his model. " Paulus ipse alibi se, non alios cgmplures,, Timotheo manus imposuisse commemorate Admomeo te (inquit) ut gratiam suscites 320 APPENDIX. quae in te est per impositionem manuum mearum. (2 Tim. i. 6.) Nam quod in altera epistola de impositione manuum presbyterii dicitur: (1. Tim. iv. 14.) non ita accipio, quasi Paulus de seniorum coUegio loquatiMr: sed hoc nomine ordinationem ipsam intelllgo : quasi dieeret, Fac ut gratia quam per manuum impositionem recepisti, quum te presbyterum crearem, non sit irrita." Calvini Institut. lib. 4. cap. 3. p. 381. Edit. Ludgi Batav. 1654. The interpretation, it must be confessed, is a liarsli one ; and such as neither the general con- struction of the language, nor the usual signification of tlie word ■ngsaSuTspm in the New Testament, will justify (vide Schleusner. voce wpsaSurspiov) ; and peTha,p8 no ad- vocates for episcopal ordination will hesitate thus far to agree with the learned Vitringa, that " gignendi casus in hac constructione vocum, nos multo liquidius ducit ad TO irpsaSurepiov, hie considerandum veluti causam im-. positionis manuum, quam ut illius effectum." See the passage quoted from Vitringa by fVolftus, Curm Pliilolo- gic(B, vol. iv. p. 465. Such is the sense in which our venerable translators have understood this passage, and in their interpretation we may be contented to rest ; satisfied that the cause of episcopacy will never suffer, by adhering to the decision of their discriminating judgment. III. Indeed it by no means follows, that the passage, thus understood, adds any strength to the cause of pres- byterian ordination : for it cannot be conceded, that the word TTpeaSuTiptav necessarily means an assembly-of pres- byters properly so called. "Should presbytery," says Pot- ter, "signify in this place a number of presbyters; yet that they, were mere presbyters is more than the primitive Fa- thers, who understood it in that sense, are willing to allow. It is granted, and very much insisted on by those who would exalt presbyters to an equality with bishops, that apostles and bishops are sometimes called presbyters ; and why then may not (irpsaSuTsgniy) presbytery, signify a college of such presbyters, that is, of apostles and bishops ? Or if we attend only to the name of presby- tery, why may not this in Greek signify the supreme council, as well as senators, which exactly answers to it, is known to do in Latin ? And then the presbytery. APPENDIX. 321 bt senate, may be an assenibly of apostles, or one apo- stle and some bishops, who jointly laid their hands on Timothy, as the twelve did in the ordination of the first deacons. Thus this passage was understood by the au- thor of the Ethiopia Version,- in which the hands ofth^ presbytery are translated, t/ie hands of the bishops. And the same explication is givea by St. Chrysostom, The- ophylact, and other Greek expositors, who assigni this reason for it, tiiat presbyters cannot ■ ordain a bishop.'' Potter ctn Church Government^ ch. 5. , . , , IV. If however it be granted, that the word Trpso-^uTEpjoy may here be understood to designate an assembly of presbyters> in the strict acceptation of the term ; the passage must still be interpreted ■ with reference to 2 Tim. i. 6. and the utmost which can be inferred from it is this; "That presbyters sometimes imposed their hands together ^ith an apostle or bishop ; but there is not' the least colour to conclude, thesy always did sp, or that they ever did it without a bishop," ., Potter, ut supra.. Unless then it can be proved,, that this irapo7 sition of the hands of the presbytery was not only ner cessary to the validity of episcopal ordination, but, that it was also of itself suflficlent to confer the office, of the priesthood, without the; presence and ministration of a bishdp ; 'the language of the Apostle will be of little val,ue to the advocates of presbyterian orders. , But on •this subject the testimony of history is so decisive, that to contiend against it, may well be deemed a hopeless undertaCking. It may be confidently asserted, that the records of the whole Church until the time of the Re- formation afford but one well, authenticated instance of an attempt to ordain without a bishop. This was in the instance of Coluthus, one of th,e twelve presbyters of Alexandria, who taking advantage of the distracted state of the Egyptian Church, then divided between the Arians and the Catholics, " became the head of a party himself ; and to propagate his party, took upon him to make ordinations of presbyters, to, minister to those of his sect. But all his ordinations, were declared void ; and this, ^hich is the only example of presbyters or- dained by a presbyter, without and against his bishop, tended only most clearly to shew the general sense en- 322 APPEfJDiX. tertained by the Chtifch of tke invalidity of all sn6li or-« ders." See Thomdike's Forbearance, &c. p. 66. See also Athanasius, as quoted by Potter, p. 286, 287, Shall it then be said, that other instances may have occurred ? or shall we " suppose, that the canons of the Chiii-ch were not observed, because it is not record- «d how they were observed ?" Tkomdikei, ut supra. Shall the testimony of Jerome be accepted, who, when tracing the ecclesiastical recoi-ds, with no inclination to exalt the episcopal office; after he has admitted the universal reception of the order itself in the Church, from the days of the Apostles; with a view, as it should seem, of, lowering their exclusive powers as much as J)ossible, says, " Qiiid enim facit, tecepta ordmatione^, tepiscopus, quod presbyter non facit ?" Shall no respect be given to the apostolic canons, which tKe best autho- rity refers to the end of the second^ or beginning of the third century ; {vide Cotehrn Patres Jpost. vol. i. p. 436.) and which positively state the whole power of or- dination to be vested in the bishop ? Or shall the un- varied practice of the whole Church (a practice, the universality of which is sufficiently testified, by the si- lence of history respecting any attempt to infringe it, but the one already mentioned) be set aside by a con- jecture, that it is possible such variations might not have been recorded? Rather must we yield to the weight of that testimony, which compelled even Calviii to ad- mit, " Veteres hoc saepe habent, non differre alia re ab episcopo presbyterum, nisi quia ordinandi potestatem non habeat," {Caliiin. Institut. lib. iv. cap. 4. s. 15.) or the still more honest and decisive admission of the Compilers of the Saxon confession ; " Ordinatio mitiis- trorum, inspectio ecclesiarum, gubernatio studiorum doctrinse, cura disciplina;; hei£e tion/ or by general consent, it would have been a funda^ mental change; a change that would have entirely al-< tered the features of the Church. It would have con-! stituted a new. and marked asra in her history. We would surely expect to find in contemporary writers some notices of .an event, one of the most extraordinary that could have occurred. But we search the ecclesi- astical writers of the three first centuries. Not even any faint traces of this change or usurpation is to be found in them. The vienerable Ignatius, the disciple of the Apostle St. John; Irenaeus, the disciple of Poly- carp, the contemporaT3iof Ignatius; Clemens of Alex- andria; and the celebrated TertuUian, all of whom flourished in the second century, afford us no light in tracing" this change, or usurpation, in ascertaining ei- ther its gradual advances, or the bold and sudden as- sault bjf which it subverted apostolic order, and mount- ed to universal dominion. Equally silent as to this most momentous occurrence are Origen and Cyprian, Fathers of the third century, But perhaps Eusebius, the historian of the fourth century, affords irrefragable evidence of it. Alas ! Eusebius, to whom, even if every recordof preceding times had been swept away, tradi- tion would have handed down some accoupt of this memorable innovation on apostolic order, is silent con- cerning it. He gives not the most distant hint that the supremacy of bishops, which was univeirsal in his day, had any other origin than apostolic institution, The ' famous testimony of Jerome' is the ' forlorn hope' of those who impeach episcopacy as ^^n innova- tion. And lo ! when we open Jerome, we find his. * famous testimony' is a matter of opimon, and that iii many passages he expressly' records the apostolic insti- tution of the supremacy of bishops. But were the tes- timony of Jerome as clear as * the sun shining in his strength,' it would not be worthy, of a moment's credit, standing as it does single, and unsupported even by any faint hint of those writers who lived, nearer to the period of this alleged change, and some of whom must nave been contetpporary with it." Hobart's Apology^ p,2i3, 4PPENDIX 327 NeTE XXXI. "Take notice, I beseech yoij," says 5p. Hall to Graham Bp. of Orkney, who had publicly repownced his episcopal office and pharfcter, " what the German, divines of the Augsburgh Confession have freely pro- fessed to this purpose, who taking occasion to speak of canonical ordiiiation, brg.ke forth into these words fol- lowing ; ' Sed epispopi,* &c. ' But the Bishops,' say they, ' do either force Qur priests to disclaim and condemn this kind of doctrine which we have here confessed, or by a certain new and unheard of kind of cruelty, put the poor and innocent souls to ^eath : these causes are they which hinder our priests from receiving their bishops ; so as the cruelty of the bishops is the cause why thfit canonical government or policy fvliich we ear- rmstly desired to conserve is in some places now dissolv- ed.' And not long after in the same chapter ; ' Prorsus hie iterum,' &c. ' And now here again we desire to testify^ it to the world, that we will wjllingly conserve the ec- clesiastical apd canonical government, if only the bi- shops will cease to exercise cruelty upon our phurches, Tffis our mil shall excuse us before (jrod, and before all the world, ,unto all posterity, that it may not be justly imputed to us, that the authority of bishops is impair- ed amongst us ; when nien shall hear and read that we, earnestly deprecating the unjust cruelty of the bishops, could obtain no equal measure at their hands.' Thus those learned divines and protestants of Germany ; wherein all the world sees the apologist professeth fojr them, that they greatly desired to conserve the govern- nient of bishops ; that they were altogether unwillingly driven from it ; that it was utterly against their heart that it should have been impaired or weakened ; that it was oilly the personal cruelty and violence of the B-omish persecutors, in a bloody opposition to tli? doc- trines of the -Gospel, which was thei> excepted against." Jip, Hall, Episcopacy by divine Jtigltfs Works, vol. iii. p. 126. folio. In confirmation of thijS assertion of Bp. Hall, stropg proofs may be produced from the writings of the fo» mgn Reformers, JVIelaacthon, upon various oeca» V 4 32S APPENDIX. sions, testified his veneration for the episcopal order; his conviction of its utility ; his desire that it might be retained; arid he declares, in his own name, and that of the churches whose sentiments he was required to express on diffferent public occasions, that the tyran- nical and corrupt behaviour of the Romish bishops, and not any objection to their dignity or office, coni^ pelled the Protestants to renounce their authority. ," Opus est in ecclesia gubernatoribus, qui vocatos. ad ministeria ecclesiastica explorent, et ordinent, et ju- dicia ecclesiastica exerceant, et inspieiant doctrinam sa- cerdotum. Et ut maxime nulli essent episi;opi, tamen creari tales oportet. Tantum optamus, ut hi qui nunc sunt episeopij inspieiant doctrinam, et sanam doctri- nam <;urent in ecclesiis sibi commissis fideliteir tradi: hoQ si facerent, nemo deberet obedientiam recusare/' Consilium de moderanda controversia in articulis religio-' nis prcBcipiiis, ad Galhs. 1536. Melancthonis Opera, vol. iv. p. 835. ." Honestissime semper et gravissime, et eodem modo respondimus, non belligerari nos cum ecclesiastica po- litia; Sed cum episcopi sinceram evangelii doctrinam improbent, cum interficiant nostros saeerdbtes, ho- mines pioset eruditos, necesse est nos regulae Paulinse obtemperare si quis alind evangelium docet, ana- thema sit." Prafatio ad Acta Ratisboneiisia} Melanctho- nis Opera, vol. iv. p. 732. "Facile retinerent episcopi auctoritatem si emendatis quibusdam abusibus, consu- lerent piorum conscientiis. Id saepe testati sumus, et banc ad concbrdiam viam esse judicamus, praesertim in Ecclesia, in qua lucere debet, et eminere gubernatorum mansuetudo." Concionatores Augustanm ConJ'essionis. Vide Acta Ratisboneiisia, adjinem. Melancthonis Opera, vol. iv. p. 758. " Facile autem possent episcopi legLtimam obedien- tiam retinere, si non urgerent servare traditiones, quse bona conscientia servari non possunt." — " Non petunt Ecclesiae ut episcopi honoris sui jactura sarciant con- cordiam. Nunc non id agitur, ut dominatio eripiatup episcopis,'sed hoc unum petitur, ut patiantur evange- lium pure doceri, et relaxent paucas quasdam observa- tiones, quae sine peccato servari non possunt." Can- APPENDIX. 329 fessio Fidei cochib. Carolo 5'°. Imperatori, anno 1530, in comitiis Augustce; Melancthonvi Opera, vol. i. p. 38. Edit. Witteberg. 1601. Upon this subject see also Thorndike's " Discourse of the Forbearance or Penalties which a due Reforma- tion requires." p. 73. in which he states the necessity of their case, to be the defence set up by the foreign Protestants for their rejection of bishops ; and declares that apology to be the only one which a»uld be ad- mitted. NOTE XXXII,. The language of Hooker is well worthy the attention of those, who would form a temperate opinion on this subject, and learn to hold the truth in charity. " For mine own partj" says he, " although I see that certain reformed churches, the Scotish especially and French, have not that which best agreeth with the sacred Scrip- ture, I mean the government that is by bishops, inas- much as both those churches are fallen under, a difFe- - rent kind of regiment ; which to remedy it is for the one altogether too late, and too soon for the other during their present affliction and trouble ; this their defect and imperfection 1 had rather lament in such a case then exagitate, considering that men oftentimes, without any fault of their own, may' be driven to want that kind of polity or regiment which is best; and to content themselves with that, which either the irreme- diable error of former times, or the necessity of the present hath cast upon them." Hooker's Eccles. Pol, b. 3. p. 421. vol. i. Edit. Oxon. NOTE ^XXIII. It is worthy observation that Jerome^ whose judg- ment has been so much relied upon by the opponents of episcopa;cy ; even when most desirous to lower the respect and reverence, which this order then every where received; becomes an unintentional witness to its utility, as the guardian of Christian unity. In the fa- mous passage, so often cited to prove that there was a time, when the Church was not governed by bishops, (Hieron, in Tit, 1.) he maintains, that they were ap7 330 APPENDIX. pointed by universal consent, as the only remedy for the schisms by which the peace of Christians was then disturbed. " Antequani diaboli instinctu studia in reli- gione fierent, et diceretur in populis, Ego Pauli, Ego Appollo, Ego autem Cephae, communi presbyterorum concilio Ecclesiae gubernabautur : postquam vero unus- quisque eos quos baptizaverat suos putabat esse, non Christi; in toto orbe decretum est, ut unus de presby- teris electus superponeretur caeteris, ad quem omnis Ecclesiae cura pertineret, et schismatum semina toUeren- tur." In another place he explicitly declares that the safety of the Church- depends on supporting the episcopal dignity, (advers. Ludf.) " Ecclesiae salus ex summi sa- cerdotis dignitate dependet, cui pisi exors quaedam po- testas et ab omnibus eminens detur, tot in Eccksior effi- dentur sdiismata quot sacerdotes" An opportunity has already occurred of adverting to the entire worthless- ness of Jerome's testimony, as an opponent of episco- pacy. But if we hesitate to admit his evidence upon an historical fact, supposed to have happened so long before his time, as entirely to prevent him from appear- ing as a credible witness in its ^vour ; if we receive his arguments with diffidence, on a subject which many personal considerations prevented his viewing with im- partiality ; and if our distrust is still increased by our knowledge of the impetuous and irritable disposition of the man : yet we cannot but admit the full weight of ^hose concessions, which the force of truth extorted from him, notwithstanding they were so destructive of his own hypothesis. His enmity to a particular bishop urged him as much as possible to depreciate the whole order ; but his zeal for the preservation of the faith and peace of the Church obliged him to maintain its pre- rogatives as their best protection ; and to allow the full value of that office, the divine origin and authenticity of which, a momentary impulse of indignation had im- pelled him to denyi Had he lived in later times ; had his lot been cast in those unhappy days, when whole Christian communities, yielding to the untoward cir- cumstances of their situation, deviated into that " com- paune presbyterorum coniciliuni," which he would fair^ APPENDIX. 331 have represented as the primitive model; he would have seen his opinion of the utility of episcopal super- Jntendance fully and lamentably verified, by the mis- chiefs which attended its interruption. The seeds of schism were indeed abundantly sown at that fatal pe- riod ; and evidence is now before the world, sufficient to satisfy every mf^rejudiced person, that if the unity of the primitive Church be ever restored, it must be by the universal adoption of the primitive and apostolic form of church government. The following strong passage from an earlier Father may be cited to prove, that the same effects have always resulted from resisting the re- gularly constituted authority in the Church. " Neque enim aliunde haereses obortse sunt, aut nata sunt schismata, quam inde quod sacerdoti Dei non ob- temperatur, riec unus in Ecclesia ad tempus sacerdos, et ad tempus Judex vice Christi cogitatur : cui si se- cundum magisteria divina obtemperaret fraternitas uni^ versa, nemo adversum sacerdotum collegium quidquam moveret; nemo post divinum judicium, post populi ^uffiragiutti, post coepiscoporum consensum; judicem s.e jam non episcopi, sed Dei faceret : nemo dissidio uni- tatis, Christi Ecclesiam scinderet ; nemo sibi placens ac tumens seorsim foris hasresim novam conderet, nisi si ita est aliquis sacrilegse temeritatis ac perditiB mentis, ut putet sine Dei judicio fieri sacerdotem." Cypiiani jEJpis*. 59. Edit. Oxon. p. 129. SERMON III. NOTE XXXIV, « ObJICIUNT piimo indifferentistfB : delectari Deum religionum ac cultus varietate, uti etiam creaturarum diversitate summam suam sapientiam manifestet; ita inde quoque Deum gloriatn capere, quod variis modis ab jiominibus colatur ; aliter ab etbnicis quorum cultus atque caeremoniifi etiam sint diversisslmse ; aliter a Ju- daeis atque Turcis ; aliter a Christianis, qui iterum in varias divisi sint partes." Stapferi Instit. Ttieol. Polem, vol. iv. p. 48. " It^ olim Tbemistius, Celebris inter Gentiles orator atque philpsopbus, Joviani, Valentis, et Valentinjani temporibus fiorens, religionum indifferen- tiam doci(it; et imperatores Christianos ad utriusque religioni^s, tarn Christianse quam gentilis toleranti^m hortatur, dum oratione 12. ad Valen^m Imper. pag, 15?, et Orat. 5. ad Jovianum pag. 69. inter alia dicit, Dpum ipsum cultuum ipsorum varietate delectari, bominesque per quandam semulationem ad se colendum vividius im- pellere." Stapfer. ut supra, vol. iv. p. 17. If however this had been maintained only by a heathen philosopher, desirous in any way of providing against the utter destruction of his favourite superstition, it would have been, scarcely worth while to enter the field against such an antagonist. But the whole herd of modern sceptics have been obliged to adopt the same position ; and to pave the way for the introduction of their own impious doctrines, by endeavouring to incul- pate a belief, that all modes of faith are equally indiffe- rent; in the sight of the Divine Being; who regards not the doctrinal persuasions, but the moral conduct of his worshippers. Nay, even among those who profess tq be Christians, some have been unhappily found. APPENDIX. 8SS who have recommended such pernicious dogmas, by an external carriage interesting from its simplicity, by an undeviating gentleness and suavity of deportment, and a moral conduct generally blameless. Their distin- guishing doctrine of a divine light within, independent of external revelation, by which whatever is necessary to salvation may be known, destroys at once all dis- tinctions between modes of faith and external profes- sions of religion. For hence, as the learned author already referred to well observes; "Sequitur religionuin diflferentiam Bullum esse, dum unusquisque in qualibet religione vi luminis hujus interni, salvari queat." That this is not an inference deduced from their positions by the ingenuity of the author himself, but clearly and ex- plicitly stated by themselves, he has sufficiently proved by the following quotation from the celebrated Apology of Barclay ; which still continues the standard of au- thority with that sect, vvhose greatest literary ornament its author has been reckoned. The passage quoted in Latin by Stapfer, vol. iv. p. 20. stands thus in the English edition. " Under this Church and its denomination are comprehended all, and as many, of whatsoever na- tion, kindred, tongue, or people they may be, though out- .wardly strangers, and- remote from those. who profess Christ and Christianity in words, and have the benefit of the Scriptures, as become obedient to the holy light and testirhimy of God in their hearts, so as to become sanc- tified by it, and cleansed from the isvils of their ways." Agaiti : " There may be members therefore of this Ca- tholic Church, both among Heathens, Turks, Jews, and all the several sorts ^oyi l^v 8JC s^oftev. tgnatii Epist. Oid Trallianos, is. 9. Edit. ;PparsQn, p. 34. NOTE XL. 'H j*.e» y(xg! 'E»MlJP'»«} X«fcrfg »«&' Q^tjf rris olKOUiJ,ivri; ewf z 338 APPENDIX. fregarwy t^f yrjs/Siea^apiievvi vapA 8s raiv 'Airog-oXaiv, xa) rmi hislvtev fnaS^jfaJv •ST»paXaSs(ra -rrjV el; eW &elv ■aa.rkpa. icavTO- xgaTopa, tov ireioiriKOTx tov ovgavbv, )J t^v y^v, ij Tag SaXaor- tfug, xu) iravTa to. sv etiToic', ir'i^iv xa) els ?"« Xfiirov 'Ii)(rsOv, TOi* oJov t5 ©sou, tov a-ugxto^ein-a. (iitep Tijj rjfteTepa.s o'teTrjplus' Ttj eif i:vetift,a. aymv, to Sia rail/ irpa(priTS)V xexripvx^S ^aj oixovojiw'oiy, xa) Taj lAsuiraf, xai t^v Ix rfapSsvs yewijiriv, xal ro ira^os, Xj r^v syeptTiv ex vexpSiV, xou rr^v hirapxov el; TSf ipoaia; avu- A.inf/iv T8 riy(imrii/,ev8 Xpia-rS 'Iijo-a t5 Kupi'a ^fiaJv, j^ t^» sx Tcov 'apoiv&v ev T^ 8o|ji to5 naTpof ■jrapsfflew airs, hr) to av«- xe^a\aicoo-«(rSfl!/ Ta ■jravTa, xai kvcurr'^a'ai irourav (rapxa. 'jrcurrji av^ptovoTYiTO;, 'Iva Xpirai 'I)]jT«i' Ta jm.si/ •KVeri^TixoL Tijf wovijp/aj, xa) ayyeXs; -ara.- px^sSrixmas, xai ev oi.i:oo(i,ec, xai §\a(rpYJiJ.8; toov av^pamcev el; to aituviov mp n'e/A\pj)' TO15 8e Sixai'oij, xai orioij, xai Taj IvTOXaj auTOO TSTYjprixoiyi, xai Iv t^ ayamj awT5 Siaftefteviixoiri to7j «7r ap viif, TOij 8s EX jWrSTavoiaj, ^co^v ya.pi- tum in caelis, sedentem nunc ad dexteram Patris, ventu- rum judicare vivos et mortuos per. carnis etiam resur- rectionem." Teriulliani de Firginibus veland: Edit. .Ri- galt., p. 173. . . NOTE XLIII. Of this celebrated council we have the following inr teresting account. 'Ewi.Se r^f waps'o-ijj j^ogs/aj, iTrio-xoTrcov [nsv irhtj^oi ^v rgiaxoirlcov a^i^fj-ov UTrspaxoVTi^ucroi' eirofisvaiv Sfi THTOij 'jspea'SuTspttiv, KM liiixovttiv, axohs^iav re i:Kel(TTiov 0i7.af» STspaiv sS" ^v api^fMi el; xarixhrj^iv rmv M th &s5 Xsirepyav ei p,sv BiSTrpsTrov Oiofla; Xiyco, ol Se ^la trreppoTVjTt xa) xapTsplct; iirofLavYj' . 01 8e tcS fteira) rpmcp xctTsxo(rix,3vTO' ■^(rav ts toutcov ol fhh ^povaiv fi,^xsi TeTtHT^itsvor oi 8g veotjjtj xou ij/v^fis ""jiij SiaXafMroCTej" ol 8s «gr< icupt^ovrei eir\ to* t% KeiTspyicts Ipoftiv. Gelasii Hist. Condi, Niccen. apud Condi, gene- ral, torxi. ii. p. 156. .' ' The object for which, this great, council was con^ vened is thuS' expressed by Constantine himself.. .Ileipuv ^mSHvIx rifi; t$>v xoivujv empa^ia.;, otHj rri; Sa/«j SuvajXEcoj irc- fuxey^api;, tStov xa) icpo wavTtov sxpiva elvai [Mt )j/.mv re eweSaa, *6pi Tfli/ wai/roxgaTopa ®eav TijpiJTa/. «A^' Iff^Sij tsto heprng z2 340 APPENDIX. neaircov 6jm.5, ^ysv t^v B-Aa'ovcov 4wi(rxo«r«)» o-uvsXSourwv Ixavrau rail/ TTpoo-^xovTcuv t:j e^yiaJT^Tt) Spljo-xs/a SiaxgKri; yevoiTO" tbts ifsxa X. T. A. Consfaw*Jnits ad j^piscopos qui ComcsHo hob interfiierunt. Ckmc. gen. torn. ii. p. 261. NOTE ^LIV, " Concilii primi aecumenici Nicaeae habiti, sumuoa fuft semper apud Gatholicos omnes auctoritas atque existi- Hiatio ; neque sane immerito. Nunquam iiynoduua, qH» potius universalis aut libera dici inereretur, nunquam coetum Episcoporum-atque Antistitum Ecclesiae augus- tiorem et sanctiorem, post denatos Apostolos, vidit Cliristianus orbis." Bulli Defensio Fidei Hiiamte, Proaem. NOTE XLV. " The true nature of the faith of a Christian, as the state of Christ's Church now stands, and shall continue -to the end of the world,; consists in this, that it is an assent unto truths credible upon the testiino;iy of God delivered unto us in the writings of the Apostles and Prophets." Pearson on the Creed, vol. i. p, 22. Edit. Oxon. 8vo. 1797. " Dogmata, quae ex rationis principiis de religione cspgnosountar, dicimur scire; ea vero, quae per Rerila- tionem nobis innotescunt, dicimur credere; unde illorum -pCT Fidem certi reddimur, uti priorum per Sdentiam. Propterea illi, qui Religionts Revelatae principiuQi vd ex tota vel ex parte inficiantur, vocantur ve} Infideles, vel Increduli, dum fidei nullum plane locum dant, vel saltern prascipuum ejus objectum non admittunt." Stap- feri Insiit' TheoL Polem. vol. i. p. 556. NOTE XLVI. " It is most infallibly certain, that God, being infiT nitdy wise, cannot be deceived ; being infinitely good, ■capnot deceive. And upon these two immoveaible piJilar* standeth the autjiorjty of the testimony of God. iFbr since we cannot doubt the witness of any one, bid; by questioning bis ability, as one who niay be ignorant of that which he affirmeth, and so deceived ; ,or by except- ing aga,inst his integrity, as one who may affirm that APPENDIX. 341 which he knoweth to be false, and so have a purpose to deceive us : where there is ho pVsbe for either of these "fekceptiohs, thei^p can be no dotibt of the triith of the testimony." Pearson, ut sup. vol. i. p. 11. NOTE XLVII. " Some things there are> which, though not evident tjf themiselves, nor seen by dily necessary connection to their causes or effects, n-btwithstd.hding appear tb mosl as true by some exterhial tektidti to other truths ; but yet so, as the appearing truth still leaves a possibility of falsehood with it, and therefore doth but incline to an assent. In which case, whatsoever is thiis apjjres- •hehdtfd, il^ it depend tipon real arguments, is not yet called credible, but probable ; and an assent to such a truth is not properly faith^ but opinion. But when any thing propounded to us is neither apparent to our sense, nor evident to our understanding, in and of itstelf, neither certainly to be collected from any clear and ne- cessary connection with the cause from which it pro- beedeth, or the effects which it naturally produceth, noi is taken up upon any real arguments, or reference to other acknowledged truths, and yet notwithstanding appeareth to us true, not by if manifestation^ but attes- tation of the truth, and so moveth us to assent not of itsfelf, but by virtue of the testimony givep to it; thi§ iS said properly to be credible 5 and art assent unto thisj upon such credibility, is in the proper ndtioti faith of belief/' Pearson, ut sup. vol. i. p. b. NOTE XLVIII. South has illtlstrated this with his usual force. " Christ,'' says he, " demands the homage of your un- derstanding. He will have your reason bend to him^ you must put your heads under his feet. And we knoWj that heretofore, he who had the leprosy in this part> was to be pronounced uncleani A poisoned reason, an infected judgment, is Christ's greatest enemy. And an error in the judgment is like an iittpostume in the head) which is always noisome, and friequently mortal." Smith's SerWonS, vol. ii Serm. III. p. 88. z3 342 APPENDIX. NOTE XLIX. " I will suppose reason to be ,as exsxlknt as the ycr marker can conceive .it, and yet this founds it no title to be a guide in religion : for had reason been sufficient to be a guide in these matters, what need had God to furnish us with another ? If reason could possibly have led us into the knowledge of what we are to do and be- lieve, God would certainly have spared the, mission bot^ of his servants and his Son : but if revelation therefore be appointed for our guide, (and who is so bold as to deny it ?) what have we to alledge why reason should pretend to usurp its character, and irivade its office ?'- The Excellency ojReasmif ^c. Vide jE. Yqung's Sermons, vol. ii. ad Jin. NOTE L. "Faith itself is an act of reason, as really and as truly as any other assent founded upon natural principles. For example, we believe such a doctrine, because we find it in. the , Scriptures ; we believe the Scriptures, because they speak -the mind and will of God; we beUeve that they do so, because they have been proved to carry with them, all possible marks,^ outward and inward, of a, di- vine authority, which . a wise and good God would never sSfFer to be set, to any imposture, to lead mankind into an inevitable error; so that if God be true and just, that is, if there be a God, our faith is well grounded. ,And now why should not an assent, thus founded upon the nature and reason of things, be looked,upon as an act of reason?" fVaterland's Sermons, vol. li. p. 68. 'f When the Deist confirms his prejudice against the Christian revelation from this argument, that all re- ligions do equally pretend to the same original, that is, to come from God ; I allow that reason has here a proper province : let it therefore be called in : let Rea- son enquire, and then judge, and say whether therp is any other religion so worthy of God as the Christian is? whether there is any whose doctrines are so convincing, and whose miracles are so demonstrative? say, whether ever tliere was any thing of. human faith, that came so APPENDIX. 348 attested as our religion doesj and failed of belief in the wprld?" E. Young's Sermms, vol. ii. p. 57. ; NOTE LI. " Although reason is not to prescribe the matter of our belief; revelation is to do that; yet reason is a proper judge whether such or such a matter is revealed or no ; for, this consist^ only in apprehending the sense oi plain words; which every man's understanding has an equal right to pretend .to." E. Young's Sermons, vol. ii. p. 75. , " The use of reason is more special in stating and clearing the particular doctrines of Christianity. Chris- tians of all sorts, however divided in opinions, yet plead the same Scriptures commonly in defence of them; each abounding in their own sense, and resolutely ad-, hering to their owm construction, or interpretation. And what can give us any light, or what can lead us to the truth among the contending parties, but the laying. to- gether and considering with all sincerity and impar- tiality, the reasons offered here, or there, respectively ? This must be the way to discover what is at length rjeally scriptural, and what is net : and thus i.t is that we may be able to distinguish the vain fancies and com-, ments of men, from the true mind and will of God." Waterland's Sermons, vol. ii. p. 72. * NOTE LII. " It is the highest act of reason to submit our assent to that testimony that cannot deceive us. It is the next act of reason, to receive that testimony in the most natural sense of the words, wherein it is delivered." E' Young's Sermons, vol. ii. ]p. 85. NOTE LIII. " Quorum dissensus fundamentalis est, iisdem Sacris uti nequeunt, sed ab Ecclesiastica illorum communione abstinendum est.. Hoc ex ipsa rei natura, et ex ipso etiam mandato divino demonstrari potest. Finis com- munionis ecclesiasticae est promotio seternae animarum salutis, atque glorificationis divinse: idem etiam cultus publici Scopus e^t, Mtexaa. autem salus quaeritur per z4 ' '^ '■- 344 APPENDIX. jnediilm Iib'erationis a Deo revelatum; si vero^aliquiS talia fovet placitS, quae medium hofe, ceu teligionis fiiii- damentum, vel directe vel indirecte impugiiant et subru- unt^ ipsam adeoque religionis essentiam non admittunt, amplitls ejusdem religionis socius agnosci nequit; et diim hac ratione talia profitetuf dogtaata, quibus sterna ani- marnm salus obtineri non potest, quaeque ad veram Dei glofificationem tendere non pbssunt, qui tamen et so- dietatiB Ecclesiasticae et cultus pilblici finis est ; Hinb nee communio Edclesiastica cum illis hab'eri potest^ nee ijsdem sacris cum illis uti licet. Stapferi Inst. Theal. PoZem. vol. i. c. 5.. p. 561. NOTE LIV. *' Fieri vero haec Dominus pefniittit et patitur, nia- nente proprise libertatis arbitHo, lit diim corda et meit- tes nostras veritatis discriimen examinat, probatcJrum fides integra, manifesta luce clarescat. Per Appstolum prsemonet Spiritus Sanctus et dicit : Opohet ethsereses esse, ut pro*bati manifest! siht in yobis. Sic probantur fideles, sic perfidi deteguntur; sic et ante judicii 'diein liic quoque jam justoi'um atque injustorum animae divi- dlintur, et a frumehto paleae stparantur." Cyprian, dfe Unit. Ecdes. Edit. Oxon. jj, 1 1 1. NOTE LV. Speaking, of the Docetae^ heretics of his time, who jieclared the passion of our Saviour to be only a repre- sentation, and that he did not rfeally suffer; Ignatius says : IlgoipuXairo-a) 8e uftaf ccm rwv ^ripicov twv uv^qoimfwp- fm' 8j s fnovov tii u[x.oi's j!A^ TapaSsVEO-Sa/, aXX' ei iuvaTOV If) j«,)i8l avviivrav, fuivdv Ss Trpoo'su^ea-da^ virlp axjrmv, lav Trai; [ii- Tavotj(nv, mep SuerxoXov.-^ToWo; ft-tjisva. (puiritita)' to ySip oXov if) w/s"'f xai oi.ya.1^; (Lv ilh vpoxixgira^. KarafiaSsTg 8e TBf IreppSof BVTaf si; t^v votqiv 'Ivjtrou Xpjomin«m eogitare debere." *' The priest In the preface before the prayers prepares the mindss of the brethren by saying, ^lAit up your hearts;' itjjat when the people answer, ' We lift them up unto the Lord;' they may be reminded that they ought to think of nothing but the Lord." De Orat, Domiri.^p. 152. In his seventieth Epistle, Cyprian also speaks of, the questions asked in baptism, in a manner which • shews that the form at present used in our Church is. m<>delled tipon that of his' age. If it should be objected to all citations from the records preserved' of , this jbaptismal examination, that this is mo form of prayer; it may, be replied, that " it is a limiting the minister fromexer- eiawg his own gift in performing his ministerial q^e : and if in per^pirming, he might be limited to a form &( question, why iiot;4o;a forna of iprayer?. And if Jtbp, 4a3 358 APPENDIX. Church thought not fit to leave him at liberty to ques- tion extempore In baptism ; it is very improbable that it should leave him at liberty to pray^pxtempore in pub- lic ; there being as great a necessity to prescribe him a form for the latter, as for the former. And that de facto there were forms of prayer, as well as of question and answer used in -baptism, is not only affirmed in the Constitutions of St. Clemens," (see the, next Note,) " but some of the prayers are there inserted." Lon- don Cases, vol. ii. p. 206. For further information on this interesting subject, the reader may be referred to Hooker's Ecclesiastical Polity, book 5 ; Bull's Ser- mons ; and the London Cases, as cited above ; the Ho- mily on Common Prayer ; Brett's Ancient Liturgies ; Bingham's Antiquities, book xiii. cap. 5. where he will find the historical evidence fully drawn out. NOTE LXXI. The most ancient liturgy is that to be found in the Apostolical Constitutions, and therefore called the Cle- mentine liturgy, because these Constitutions have been attributed to St. Clement. That these Constitutions were not compiled or collected by him, or at the com- mand of the Apostles, and that they have been much interpolated, is now generally agreed among the learn :» ed. But it is admitted^' that the collection was cer- tainly made before the Council of Nice ; that is, in less than two hundred years after the death of St. John ; and it cannot be doubted, that, whatever the author has therein set down as constituted by the Apostles, was an immemorial custom when he wrote ; for had it been otherwise, it would have been as easy to detect his falsehood, as it would now be to trace the origin of any custom or practice introduced into the English. Church, since the period of the Reformation. The authority therefore of these ConstitutioAs may be relied upon, wherever contemporary evidence, that is, evidence older than the Council of Nice, can be pro- duced, to prove that the passage, on which we depend, i^ not an interpolation by some more modern writer, (See Brett's Liturgies.) Dr. Brett has shejvn the exist- ence of such evidence in favour of every part of the APPENDIX. 359 eommunioQ office, contained in the eighth took of the Apostolic Constitutionsj and there called Ajarafiy'Iaxco- Sou Tou ciSe>^ou 'Iceivvou roij ZeSsltniou, the constitution of James, the brother of John, the son of Zebedee. Epi- phanius. Bishop of Salamis or Constantia in Cyprus, A. D. 368, bears frequent testimony to the Apostolic Constitutions: and Cotelerius observes, that in one place he gives them this character ; that they contain all canonical order, and nothing contrary to the faith, or confession, or the administration and rules of the Church ; which no man could say, who did not approve of the several forms of wojrship to be found in them." Bingham's Eccles. Ant. lib. xi.ii. cap. 5. The antiquity of this liturgy may therefore be considered as- sufficient- ly established ; and we h^ve just grounds for believing it to be a fair representation of the forms used in the Church from the apostolic age. One writer indeed he- sitates not to affirm, that he is in his own mind per- suaded, that " if we had the very words in which St. Peter and St. Paul consecrated the eucharist, it would not differ in substance from that, which is contained in this ancient liturgy," Johnson's Unbloody SacriHce, part 2. And the learned Or. George Hickes asserts, that " the eucliaristical office in the Apostolical Constitu- tions is the standard and test by which all the others are to be tried. And by comparing those with tlys, the innovations and additions in after times, be they good or bad, will appear." Christian Priesthood, vol, i, p. 141. Consult Cotelerii Judicium de Constit. Apost.| Beveridge in Cod. Can. Eccles. Prim. ; Bingham's Ec- cles. Antiq. ; Brett's* Ancient Liturgies ; Cave's Pri- mitive Christianity ; Bull's Discourses, vol. ii, ; Ham- mond's Works, vol. i,—r" View of the New Direc tory," NOTE LXXII. " Of all helps for due performance of this service, the greatest is that very set and standing order itself, which, framed with common advice, hath both for matr ter and form prescribed whatsoever is herein publicly 4one. No doubt, from God it has proceeded, and by jj§ it must B^: acknowledged a work of singular c^rg Aa4 360 APPENDIX. and providence, that the Church hath evermore held a prescript form of common prayer, although not in all things ev^ry where the same, yet for the most part re- taining still the same analogy. So that if thfe liturgies of all ancient churches throughout the world be com- pared amoi:\gst themselves, it may be easily perceived that they had all one original mould, and that the pub- lic prayer of the people of God in churches thoroughly settled, did never use to be voluntary dictates, proceed- ing froni any man'-s ^xtemporal wit. " To him which considereth the grievous and scandal- ous inconveniences, whereunto they make themselves daily subject, with whom any blind and secret corner is Judged a fit house of common prayer ; the manifold confusions which they fall into, where every man's pri- vate spirit and, gift (as they term it) is the only bishop that ordaineth him to his ministry; the irksome defbr- niities whereby through endless and senseless effusions of indigested prayers, they oftentimes disgrace in most insufferable manner the worthiest part ■ of Christian duty towards God, who herein are subject to no certain erder, but pray both what and how they list; to him, I say, which weigheth duly all these things, the reasons cannot be obscure, why God doth in^ public prayer so much respect the solemnity' of places where, the autho- rity and calling of persons by whom, and the precise ap- pointment even with what words or sentences, his name should be called on amongst his people." Hooker's Ecclesiastical Polity, vol. ii. book 5. p. 106. NOTE LXXIII. " Si duobus inquit (Dominus) ex vobis convenerit in terra : unanimitatem prius posuit ; concordiam pacis ante praemisit; ut conveniat nobis, fideliter ac firmiter ^cuit. Quomodo autem potest ei cum aliquo conve- nire ; cui cum corpore ipsius Ecclesi^ae et cum universa fraternitate hon conyerjit ? Quomodo possunt duo aut tres iii nomine Christi colHgi, quos constat a Christo et ab ejus evaiigelio separari ? Non enim nos ab illis, sed ilH a nobis recesserunt. Et dum hasreses et scMsmata postmodiint nata sunt ium convetiliinula sibi diversa con- stitmmt, veritatis caput atque originem reliquerunt. APPENDIX. 361 Dominus autem de Ecclesia sua lo(^uitur, et ad hos iqui sunt in Ecclesia loquitur; ut si ipsi Concordes fuerint, si secundum quod mandavit, et monuit, duo aut tres licet, collect! iManimiter aravermt; duo aut tres licet sint, impetrare possint de Dei magistate quod postulant." Cyprian, de Unit. Eccl. Edit. Oxon. p. 112. NOTE LXXIV. On this" subject the Fathers were accustomed to use very strong language. SwouSa^sTe ovv /ai« ev^^^apKrua p^fTia-^ai. Mi'« ycip irapj ts5 Kupwti ^jxajv 'Ir/troO X.pifoij, xa) sv ■BTOTyipiov s\; hcairtv rav aifiaros auTov. Ignatius ad Phila- delph. sect. 4. " Quanto dignius," says Tertulllan, *' fratres et dicuntur, et habentur, qui unum Pdtrein Deum agnoverunt, qui unum spiritw/n biberunt sancti- ' tatis, qui de uno utero ignorantise ejusdem ad unam lucem expaverunt veritatis Jf" Jpoldgeticus, s. 89. Cy- prian often adverts to it. " Pacificos enim et Concordes atque unanimes esse in domo sua Deus praecipit : et quales nos fecit secunda nativitate, tales vult renatos perseverare ; ut qui filii Dei esse coepimus, in Dei pace maneamus; et quibus Spiritus unus est, unus sit et anitnus et sensus." De Orat. Dom. p. 149. ^' Deni- que unanitnitatem Christianam firma sibi atque ihsepa- rabili caritate connexam, etiam ipsa dominica sacrificia declarant; Nam quando Dominus corpus suum panetirl vocat de multorum granorum adunatione congestum) populum nostrum quem portabat, indicat adunatum : et quando sanguinem suum vinum appellat, de botris atque acinis plurimis expressum atque in unum coac- tum; gregem item nostrum significat commixtione adunatae multitudinis copulatum." Epist. Ixix. p. 182. Ghrysostom puts this question, T/ yag' la-rl to miovv t^v MsX^ijTi)T« ; rov Kourpov Tijj ■nraA(yysv£(r/as, to SuvyjSijvo/ xa- AeVfli/ nrutepa. rov ©eov. Homil, ad Hebrceos. c. xi. torn. 9. p. 1917. Edit. Commelin. NOTE LXXV. "As we are not naturally men without birth, so nei- ther are we Christian men, in the eyes of the Church of God, but by new birth ; nor according to the manifast pr^in^ry course of divine dispensation new born, but by 362 APPENDIX. that baptism, which both declareth and maketh us Christians." Hooker's Eccles'iastical Polity, vol. ii. b. 5. p. 248. NOTE LXXVI. " If Christ himself," says the temperate and judi- cious Hopker, " which giveth salvation, do require bap- tism ; it is not for us that look for salvation to sound and examine him, whether unbaptized men may be saved; but seriously to do that which is required, and religiously to fear the danger which may grow by the want thereof. Had Christ only declared his will to have all men baptized, and not acquainted us with any cause why baptism is necessary, our ignorance in the reason of that he enjoineth, might perhaps have hin- dered somewhat the forwardness of our obedience there- unto ; whereas now, being taught that baptism is ne- cessary to take away sin, how have we the fear of God in our hearts, if care of delivering men's souls from sin do not move us to use all means for their baptism ?" To this he subjoins the following remarks. " The law of Christ, which in these considerations maketh baptism necessary, must be construed and understood according to rules of natural equity." And again; " Grace is not absolutely tied to sacraments ; and be- sides such is the lenity of God, that unto things alto- gether impossible he bindeth no man ; but when we cannot do what is enjoined us, accepteth our will to do, instead of the deed itself." Ecclesiastical Polity, b. v. s, 60, NOTE LXXVII. Upon this subject the testimony of Justin Martyr is direct and positive. Ka) ^ rpoip^ uuTtj icaXsiToi is-ap iifjilv tuyctfiirrla.' ^5 ouSsvj aXkto nera(r^eiv e^ov loriv, >j tl ov rpovov Sia Xo'you ©sou i,v)^sie 'lYjd-ous XpioTo; 6 "S/oor^g vhmuv, xai (rapxx xou ^I/*a iiitlp trturyjpias ^fiaiv ^ere>ice ; nevertheless, there was no declining the service, neither was the ex^ actness of the preparation, or qualifications, any proper excuse to be pleaded for non-performance. It was no APPENDIX. 365 ■ sufficierit plea for the slothful servant, under the Gospel, that he thought his, master hard to please, and there- fore neglected his bounden duty : fpr the use he ought to have made of that thought, was, to have been so much the more wakeful and diligent in his master's ser- vice. Therefore in the case of the holy communion, it is to very little purpose to plead the strictness of the self- examination, or preparation, by way of excuse either for a total, or for a, frequent, or for a lojig neglect of it. A man may say, that he comes not to the table, because he is not prepared, and so far he assigns a good reaspii : but if he should^ be further asked, why was he not pre- pared, when he might i there he can only make some trifling insufficipnt excuse, or remain speeehlejss." Wa- terjand on tlie Eucharist, ch. xiv. p. 565. NOTE LXXX. ** Unto Christian assemblies there are most special promises made. St. Paul, though likely to prevail with God as much as any one, did notwithstanding think it much mpre, both for God's glory and his own goad, if prayers might be made and thanks yielded in his behalf by a number of men. The prince and people of Nineveh assembling themselves as a main army-of supplicants, it was not in the power of God to with- stand them. I speak no otherwise concerning the force of public prayer in the Church of God, than before me TertuUian hatbjdone. We come by troops to the place of assembly, that being bonded as it were together, we may be sujjplicants enough to besiege God with our prayers : these voices are unto him acceptable." Hooker's Ec- clesiastical Polity, b. V. s. 24. He quotes also the fol- lowing strong assertion of St. Ambrose. " Multi mi- nimi, dum congregantur unanimes, sunt magni : et mul- torum preces impossibile est contemni." De Poen. "A harmony of confessions," says Bp. Wqmacke, " ring a loud peale in the eares of men, and a sweete one in the eares of God : when all the devotions of a whole king- dom are twisted iftto one cable, jt must needs be strong, and almost invincible with the Almighty." Beaten •Oile for the Lamps of the Sanctvarie, by L. Womacke, 4to. 1641. p. 10. SERMON V. NOTE LXXXL JL HE language of the Fathers lipctn this subject ; their earnest exhortations to Christians, to preserve the unity of the Spirit in the bond of peace; prove that they were fully aware of the dangers to be apprehended from the dissensions, which even then had broken out among them. To the Magnesians Ignatius writes thus ; TIav'Tes liv 6/Ltoqdaav ©aS KolSovts;, hirpeneiy^s a^iX^Xoi;, x, ft.r\le\s xiiToL er«px« |3^s^r6Teo raJ wXtjo-i'ov, »X\' Iv 'I)]o-S XpiriZ aJ^X^Xsj S;a- itavros ayairaTe, M^Sev e$-«i Iv ujxTv o iwijtreTai i>[ji,a.s ju.spiVs(/, ,aXX' evcedijrs rip htio'xoirta, X| roi; srpoxadtjjK.svoi;, ei; tur'OV xa) SiSftp^^V &^d»g(ri»g. "ilo'itsg ovv 6 xupfo; oiviV tw vruTfhgiaitBV IvtuiffiV, ijveaftevoi tSv, ste h'setura, bte Sia tSiv affOfoAwvi ou- Tce; juujSe iifkels. »veu toD hrummts, X| twv tsrpgir^url^aiv, //.ijSev vrpao'O'CTE. /xijSe irapoirtjrE euKayov ri ^a/vso'dai/ iSi'se UjuTv* aXX' Iwi TO aoTo f*ia wpoireuj^^, fti'a Seijcti;, elf v5f, jx/a IX'^if, Iv ayairt;, Iv T5 %«ga tj^ afiMjua, EI5 Ifiv .'IijrSf Xpij-of, 00 aiusivov iiSev loriv. cravTEf 8V tof elj v«ov (ruvrpej^STs ©eS, eoj l^ri £V ^virieurrrjoiov, coj Itti bvo. 'IijcoSv XpKTTOv, tov a^' EV05 isaTpos 'BT^osASovret, Xi slj evot ovra X| j^top^ravra. ^d Mag- nesias Epkt. ss. 6, 7- To the Philadelphians he says, "EwpaayoKT* jwetu^u e&i, IXaXsv fteyakf fan^" t« eiri)0"oD XgiO"- Too', efif :j auroj Toii OTair^p; «utoD. Ad^Philadelph. Epist. s. 7- Irenffius thus denounces the schismatics of bis days, as obnoxious to divine wrath and vengeaince. 'AvaxpiVeT 8e (xou) nh; t« (rj^iOyaiv 'Iija-ou toS xupi's yj/JLcov, slwe yif Ouai tm iiv^paiwco Ixsliw' xaXov ijv aurai si ow eysi/vvj^rj, rj eva rajv ekXsxtwv p.ou (rxi!tv^a>J 46'. Edit. Coteferii. NOTE LXXXIIL The hasty and inconsiderate persons, who seek to find an apology for their own separation in the failings and weaknesses of those, whose ministry they renounce, would do well to apply to themselves the reproof, which Gyprian addressed to the separatists of his time; who urged a somewhat similar plea, in defence of their con- duct; and sought' to conceal their own schism, under an alFected abhorrence of some irregularities, which they conceiived to exist in the Church. " Etsi videnturi in Ecclesia esse zizania, non tamen impediri debet aut fides aut caritas nostra, itt quoniam zizania esse in Ec- clesia cernimus, ipsi de Ecclesia recedamus. Nobis tantummodo laborandum est ut frumentum esse possi- mus, ut cum coeperit frumentum dominicis horr^is condi, fructum pro dpere nostro ac lab'ore capiamus. Apostolus in epistola sua dieit : fn domo autem magna non s6lum vasa sunt' aurea, et argentea; sed et lignea, et fictilia, et qusedam quidemhonorata,, qusedam vero inhonorata. Nos pperam demus, et quantum possumus laboremus, ut ya§ aurteum vel argenteum simus : cete- rijm fictilia vasa cpnfringere Domino soli concessum est, .cui et virga fecrea dataest. Esse non potest major ipqmino suo seryus. . Nee quisquam sibi quod soli filio pater tribuit, vinidicare potest ; ut putet aut ad aream ventila^idani. et purgandam palam ferre se jam posse, aul a frumento universa zizania hunriano judicio segre- gare. Superba est ista pbstinatio, et sacrilega prae- siimtio, quam sibi furor pravus assumit ; et dum domi- num sibi semper quidam, plusquam mitis justitia de- poscit, assuHiunt, de Ecclesia pereunt: et dum se inso- Bb 370 APPENDIX, lenter extolliint, ipso stio tumore coecati veritatis lumen amittunt." Cypjian.' Epist. liv, p. 99. Edit. Oxon. NOTE LXXXIV. " Tanquam habentfes in vobis vestigia affectuum non satis Christianorum." GroUus, Annot. in 1 Cor. c. iii. V. 1. NOTE LXXXV. " Sermones qui coram omnibus habentur, accommo- dantur captui partis majoris. Pairs autem major Corin- thiaci coetus non multum adhuc in doctrina Christi, quae spiritualis erat, profecerat. Ideo magis adhuc opus habebant instillatione praeceptorum Christi ad edoman- das affeetuum malorum reliquias, quam explicatione figurarum, quae latebant in veteri historia, et noyi feederis res adumbrabant. Est germanus huic locus, et hunc explicans, ad Hebraeos, c. iv. 11, 12, 13, 14. ubi pariter lac sunt elementa Christianae religionis, cibus vero explicatio mysteriorum in veteri historia latentium. Haec conveniunt iis qui multum profecere in pietate : ilia jiecessaria sunt incipientibtis." Grotiws, ut sup. NOTE LXXXVI. "Inter opera carnis enumerat Apostolus hei;, ^4^^ ethxofaa-las. (Gal. v. 20.) Carnis scilicet nomme omnes aflFcctus respiciens, qui* non Dei honorem et proximi sa- lutem, praecipue respiciunt, sed ea quae nostra sunt et nobis placent." Grotius. . NOTE LXXXVII. This interpretation may be further supported by the general analogy of the Apostle's language. In many parts of his epistles, he has so opposed " the flesh," or carnal principle, to " the spirit," as to shew, that by the former he means the character of man in his natural state, in contradistinction to that which the Christian is enabled to assume by the Spirit of regeneration re- ceived at his baptism J and which he .is obliged by the l^rec^pts of the Gospel to cherish and improve. ' in that remarlcable passage in his Epistle to the Ro- mans, (ch. vii.) wherein, adopting tile language which APPENDIX. 371 hn u^ifegenferate person naight be supposed to lioldj he forcibly describes the struggle which takes place be- tween his conscience and his passions, he says, " the law is spiritual, but I am carnal, sold under sin," (v. 14-,) that is, "the law in the mind;" or, as he calls it in anothef place, " the law of God written in the heart," (Rotti. ii. 15 ;) which points out the difference between good and evil, forcibly warning us from the latter, and impelling us to the former; is pure in itself, and wholly, adapted to the conceptions and inclinations of a pure and spiritual being : but man in a state of nature is "carnal;" the fleshly principle predominates in his heart; and as it is of itself inclined to wickedness, the person under its' control may be said to be " sold Tinder sin ;" being in the state of a slave, who cannot refuse ta obey the dictates of his master. In the next chapter, (Rom. viii,)' adverting to the consequences of this unhuppy bondage, and contrasting with them thfe blessed effects of that glorious liberty, unto which, as Christians, we are redeemed, he declares, that "-to be car- nally minded," that is, to be influenced by the dispo- sition which reigns in the natural man^ "is death;" it leads to condemnation ; but "to be spiritually minded,'' or under the direction of real Christian affections,.*' is life and peace," (v. 6.) Again, in his second epistle to the Corinthians, ch. x. explaining the greatness of his apostolic authority, he says ; " the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds :" in other -words, the censures with which we are empowered to enforce sub- mission, are not of mere weak, uncertain, and tempo-- rary efficacy, as those of earthly rulers, which extend to the body only : ours is a spiritual power, to be exercised upon your minds and consciences, by the aid of God's Holy Spirit, for the destruction of tliose strong holds of sin, which evil habits and prejudices have erected in your hearts. NOTE LXXXVIII. *' Vivitis ut plerique homines solent, non ex Dei praescripto : nan Kxroi &sh, ut loquitur Apostolus, . Bb 2 372 APPENDIX. Rom. viii, 27. Homo eilim,. hoc loco, Deo opponi- tur." Grotius. . NOTE LXXXIX. The brief account of this event given by the insjjired historian is commented upon by two Apostles in a manner which forcibly leads us to this conclusion. We are told, in the epistle to the Hebrews, (ch. xi. v. 4.) that Abel's storifice was more excellent than Cain's, be- cause it was offered by faith : and if we recollect that this sacrifice was a lamb out of the flock, (Gen. iv, 4.) as Christians we 'shall immediately understand what the faith of Abel was, (see Bp. Home's Considerations on the Life Tmd Death of Abel ;) and the acceptance of his offering, when contrasted with the rejection of that of Cain, will convince us, that faith in a future Redeemer, and a sacrifice typical of the atonement which he was to make for inen, was the original service required by God. To this mode of worship Cain, it appears, neg^ lected to conform. Setting up his own judgment and his own wisdom as the rule by which he was to serve God, and probably seeing nothing in the death of an innocent animal which could, according to his carnal conception, be pleasing to the Almighty; he brought the fruit of the ground, as his offering, (See Shuckford's Connection; vol. i.p. 87- and the extract from Cloppen- burgh in the note.) The sacrifice then of Abel was a token of his faith in God's promises, and of his readi- ness to conform to the religious ceremonial which he had instituted; The offering of Cain, on the other hand, was an instance of pride : it shewed, that he thought himself wise enou^ to determine the service with which God would be pleased ; and that he refused to listen to the directions, which had been given on the swbject. " His works" therefore, as St. John observes, (I Johii iii. 12.) " were evil," and those of his brother " " were righteous :" and the consequence was, that God "had respect- unto Abel, and unto his offering; but unto Cain, and unto his offering, he had not respect," (Gen. iv. 4, 5.) The pride,'which first led Cain 4;o substitute his own imagination for the appointed mode APPENDIX. 373 of worshipping God, could not but be severely mortified at a rebuke, which not only marked the impropriety of his own conduct, but awakened a suspicion (vide Wells's Commentary, and Bibliotheca Bibl. in loco) that his bro- ther would be preferred before him, to the prejudice of his birthright. " He was wrath," therefore, " and his countenance fell;" (Gen. iv. 5.) , And, as he was un- able to revenge himself upon God, in the blindness of his fury he raised his hand against the life of his unof- fending brother. (See Estius, as cited Poll Synops. ia loco; also Doddridge on 1 John iii. 12; Shuckford's Connect, vol. i. p. 2.) NOTE XC. The priesthood was clearly the object of Korah's am- bition ; though, with the usual art of a demagogue, .he endeavoured to conceal his personal views, under an affected zeal for the rights of the people. " Ye take too much upon yoTi^" said he to Moses and Aardu^, *'• seeing all the congregation are holy, every one of them, and the Lord is among them : wherefore tlien lift ye up yourselves above the congregation of. the Lord?" (Numb. xvi. 3.) ^Therefore Moses directly taxes him with this design; "Seek ye the priesthood •also?" (v. 10.) It is the general opinion of the com- mentators on ^this chapter, that, as before the especial call of Aaron, every man might offer sacrifices in his own fantily, as its priest ; Korah's anger was excited by the .ordinance, which confined this dignified and lucra- tive office to Aaron and his descendants. See Grotius, as cited Poli Syn. ; and Patrick, on Numb. xvi. 8 ; also Leslie's Theol. Works, vol. ii. p. 724; and Rehearsals, vol, iv. p. 136, NOTE XCI, The heedless presumption, with which men every day disregard the testimony of the ^Scriptures upon thi% subject, cannot but astonish those, who have been ac- customed to regard them, not only as a depository of the doctrines, which Christians are to believe ; but also as an authentic record of the form of spiritual go- vernment, which Christ has established for the main- Bb3 374 APPENDIX. tenance arid preservation of his Church. Unprejudiced persons will consider this to be a self-evident truth, that none can act authoritatively in the name of Christ, . but by his commission. When therefore they find him limiting that commission to those, deriving it through ■the particular persons originally invested with it by himself; when they remember that the whole Church, wherever dispersed, for 1500 years universally acknow- ledged a regular succession from those persons to be the only valid title to the Christian priesthood ; and that, however its several branches disagreed in the in- terpretation of particular doctrines, or in the observance of particular ceremonies, this was a point undisputed, religiously inaintained at all times, in all places, and by all Christians ; they will observe the present unsettled state of public opinion upon this subject with amaze- ment and alarm. The time indeed is now come, when to assert our exclusive commission, is to arm no incon- siderable portion of the world against us, as the revivers of exploded priestcraft : but we can scarcely maintain it in more decided language, than was used by writers of former days, whose names are yet unstained with a sus- picion of bigotry or intolerance ; whose labours are yet extolled, as the glory of* the English Church. " The ministry of things divinej" says Hooker," is a function, which as God did himself institute, so neither may men undertake the same but by authority and power given them in lawful manner. That God, which is no way de- ficient or wanting unto njan in necessaries, and hath . therefore given us the light of his heavenly truth, be- cause without that inestimable benefit we must needs have wandered in darkness to our endless perdition and woe, hath, in the like abundance of mercies, ordained certain to attend upon the due execution of requisite parts and offices therein prescribed, for the good of the whole world; which men thereunto assigned do hold their authority from him, whether they be such as him- self immediately, or as the Church in his name, invest- eth; it being neither possible for all, nor for every man without distinction convenient, to take upon him a charge of so great importance. ^'Thefaxe therefore ministeis of God,.not only by way APPENDIX. 375 of subordination as princes and civil magistrates, whose execution of judgment and justice the supreme hand of divine Providence doth uphold ; but ministers of God, as frpm whom their authority is derived, and not from men. For in that they are Christ's ambassadors and his labourers, v^ho should give them their commission but he whose most inward affairs th«y manage ? Is not God alone the Father of spirits ? Are not souls the pur- chase of Jesus Christ? What angel in heaven could have said to man, as our Lord did unto Peter, Feed my sheep 5 — preach ; — baptize ; — do this in remembrance of me ; — whose sins ye retain, they are retained ; and th^ir offences in heaven pardoned, whose faults you shall on earth forgive? What think we? are these terrestrial sounds, or else are they voices uttered out of the clouids above? The power of the ministry of God translateth out of darkness into glory, it raiseth men from . tjie earth, and bringeth God himself from heaven; by bless- ing visible elements, it maketh them invisible grace ; it fiveth daily the Holy Ghost, it hath to dispose of that esh which was given for the life of the world, and that blood which was poured out to redeem souls ; when it poureth malediction upon the heads of the wicked, they perish; when it revoketh the same, they revive. O wretched blindness, if we admire not so great power; more wretched, if we consider it aright, and, notwith- standing, imagine that any beside God can bestow it/' Hooker's Eccks. Pol- vol. ii. b. 5. s. 77. NOTE XCII. '^As I heartily exhort you to contend earnestly fc^: the primitive faith against innovations ; so I think' it meedful to add a word or two concerning the temper of your zeal. For zeal, like fire, is to be managed with gseat care and caution, and set in a secure place. It is an excellent servant, but an intolerable master ; and the best men, if they be not circumspect, may in the best causes be hurried by it into indecent or sinful excesses, as some of the ancient Fathers I am afraid, and some I am sure, were. Some things I could shew have dropt from the mouths of confessors, in confession which I do not approve of 5 and other from the pens of some « b 4 376 APPENDIX. few pious Fathers f as from that of Lucifer, in- his two books against Constantius, which I condertin: and therefore, in the first place, let me advise you, not to let zeal have the dominion over you, but to take care that you always have the dominion over it, tliat it do not carry you into any indecent or sinful aberrations in point of respect or duty towards any person, to whom riespect or duty is due. A man that strives for mastery, saith the Apostle, is not crowned unless he strive law- fully; and according to thisholy maxim, uiiless we strive lawfully, without transgressing the Christian bounds of charity, meekness, and subjection, we cannot expect - that God shall bless our endeavours with success, or reward us for our pains. We must take care so to temper and regulate our zeal for the primitive faith, as to give no just occasion of offence to those against whom we contend for it. Our words must be as soft and gentle, ar(d our actions as obliging, as the nature of the controversy will possibly bear; and whether they are. bur superiors, inferiors, or equals, we had better superef'ogate than fall short in the respective offices due unto them, and receive ten provocations and offences than give one that is just. In a word, our whole beha- viour to our adversaries ought to be such, as to convince them, if possible, that we have no quarrel at their per- sons or offices, though we oppose their religion ; aiid that we may be sure to manage our zeal according to these directions, let this be our rule, that when it stands in doubtful competition with any other Christian duty, we run the hazard of offending rather in defect than excess." Discourses by Geo. Hickes, vol. ii. p. 250. NOTE XCIII. The law of the Six Articles, that bloody act, as it has been deservedly called, sufficiently proves, that the bias of Henry's mind was in favour of the worst doctrinal errors ofthe Papists: by that act, the denial of transub- stantiation subjected the offender to " have and suffer judgment, execution, paine, and paines of death by way of burning, without any abjuration, benefit pf the clergy, or sanctuary, to be therefore permitted, had, allowed, admitted, or sufferei,d." Aud his honours and pds- APPENDIX, 377 sessions of every kind were 'declared forfeited to the King, as in any cases of high treason. All who main- tained the necessity of the communion in both kinds ; or that it was lawful forprieSts to marry ; all opponents of vows of chastity, of private masses, and auricular confession ; were subject, for the jSrst ofFeiice, to for- feiture and imprisonment during the king's pleasure; for the second, to suffer as felons. But every pferson in orders, or under a vow of chastity, who contracted marriage, was to be adjudged as a felon, and lose both life, and forfeit goods, as in the case of felony withoiit benefit of clergy. The atrocious cruelty of this att was as obvious, as the falsehood of the doctrines which it was made to enforce. " But although thisse Six Arti- cles," says Fox, " conteined manifest errours, heresies, and absurdities against all Scripture and learning, (as all men having any judgement in God^s word may plainelle understand,) yet such was the miserable adversitie of that time, and the power of darknes, that the simple cause of truth and of religion was utterlie left desolate and forsaken of all friends. For every man seeing the king's minde so fully addict upon politike respectes to have these articles passe forward, few or none in all that parliament would appeare, which either could pei:- ceive that was to be diefended or durst defend that thfey knew to be true, save only Cranmer Archbishop of Cari- turburie, who then being married (as is supposed) like a constant patron of God's cause,^ took upon him the earnest defence of the truth oppressed in the parlia- ment, three dales togither disputing against those six wicked articles, bringing forth such allegations and au- thorities as might easilie have helped the cause, riisi pars major vicisset, ut seppe solet, meliorem. Who in the said disputation behaved himselfe with such humble modesty and with such obedience in words towards his prince', prtitesting the cailse not to be his but the cause of Aluiighty God, that neither his enterprise was mis- liked of the king, and again his reasons and allegatibhs \vere so strong, that well they could not be refuted, Wherefore the king (who ever bare special! favour unto him) wel liking his zealous defence, onlj' vrilled him to depart out of the Parliamferit House unto the CoutfceU 3^8 APPENDIX. Chamber, for a time, (for safeguard of his eonseience,) till the act should passe, and be granted: which he notwithstanding with humble protestation refused to doe." Foxe's Acts, as died in Wordsworth's Eccles. Biog. vol. iii. p. 474. NOTE XCIV. " To manie which be yet alive," says Foxe^j." and can testifie these things, it is not unknowne, how variable the state of religion stood in these daies : how hardlie and with what difficultie it came forth : what chances and change? it suiFered. Even as the king was ruled, and gave eare sometime to one, and sometime to an- other, so one while it went forward, at another season as much backeward againe, and sometime clean altered and changed for a season, according as they could pre- vaile which were about the king." Foxe's Acts, Words- worth's Eccles; Biog. vol. iii. p. 466. NOTE XCV. The letters of Ridley afford many instances of that admirable temper which prevailed in the counsels and conduct of these excellent men. To his chaplain West he writes, "You have knowne me long indeed : in the which time it hath chaunced me, as you say, to mislike some things. It is true, I grant : for sodaine changes without substantiall and necessarie cause, and the headdy setting forth of extreamities, I did never love." His words to Bradford, in reference to the predestina- rian controversy, deserve, as his biographer has well observed, to be written in letters of gold. " Sir, In fhose matters I am, so fearjiil, that I dare not speak far- ther, yea almost none otherwise, than tlie very texte dothe, as it were, lead me by the hand." In a letter to Grindall, written on occasion of the troubles then broken out at Frankfort, he thus speaks of the impetuous and fiery Knox ; " Alas ! that our brother Knox could not beare with our Booke of Common Prayer, in matters, against which, although (I grant) a man, as he is, of wit and learning, may finde to make apparent reasons, but I suppose he cannot be able soundly to disprove by God's Word, the reason he maketh against the Litany, and the APPENDIX. 379 fault per sanguinem et swdorem, he findeth in the same. I doe maiveile how he can or dare avouch them before the learned men that be wfth you." Wordsworth's Ec- < cles. Biog.vo\. iii. art. Ridley. NOTE XCVI. , Upon the most solemn occasions we find them ap- pealing to the authority of the Fathers, Jn favour of their doctrines ; declaring that they were not the sup- . porters of new or unheard oF opinions : but that the tenets which they .professed were no other than those which the Church, in the purest and most ancient pe- riods of her history, universally maintained.. When , before the commissioners at Oxford, Cranmer thus ex- pressed himself : " As for the matter of heresie, and schisme wherewith hee was charged, he protested and called God to witnesse, that hee knew none that hee maintained. But if that were an heresie to deny the ' Pope's authoritie, and the religion which the See of Rome hath published to the world these latter yeares, - then all the ancient Fathers of the primitive Church, - the Apostles, and Christ himselfe, taught heresie." Wordmorth, Eccles. Biog. art. Cranmer, vol. iii. p. 535. In his appeal from the Pope to the next general coun- cil, presented by him to the Bishops Tliirlby and Bon- ner,, he says^ " I proteste and openly confesse, that in all my doctrine and preaching, both of the sacrament, and of other my doctrine whatsoever it be, not only 1 meane and judge those things, as the Catholic Church, and tlie most holy Fathers of old with one accord have meant and judged, but also I would gladly use the same words that they used, and not use any other „ words, but to set my hand to all and singular their speeches, phrases, waies, and forms of speech, which they do use in their treatises upon the sacrament, and to keep still their interpretation. But in this thing I only am accused fqr an hereticke, because I allowe not the doctrine lately brought in of the sacrament, and be-r cause I consent not to wordes not accustomed in Scrip- ture, and unknowne to the ancient Fathers, but. newly invented and brought in by men, and belonging to the destruction of soules, and oyerthrowing of the pure and 380 APPENDIX. old religion.'*^ Foxe's Acts, Wordsworth's Crammer, Ec- cles. Biog. vol. iii. p. 582. Ridley also, when examined before the commissioners at Oxford, justified his conduct by a similar appeal to the judgment of antiquity. " When," says he, " 1 per- ceive the greatest part of Christianity to be infected with the poyson of the see of Rome, I repaire to the usage of the primitive Churchj which I finde cleane con- trary to the Pope's decrees : as in that the priest re- ceiveth alone ; that it is made tmlawfuU to the laitie to receive in both kinds, and such like. Wherefore, it re- quireth that I prefer the antiquity of the primitive ChiiTch before the novelty of the Romish Church." Wordsworth's Ecchs. Biog. < article Latimer, vol. iii. p. 230. NOTE XCVII. " Among others that have reformed th«ir churches, I hate often," saith Saravia, " admired the wisdom of ' those who restored the true worship of God to the Church of England; who so tempered themselves, that they cannot be reproved for having departed from the • ancient and primitive custom of the Church of God; and that mod^atiori ^hey have used, that by their ex- ample they have invited.others to reform, and deterred none." Saravia, as quoted in Puller's Modm-ation, p. 427. NOTE XCVIII. " Quod si me conjectura non fallit, totius reforma- tionts pars integerrima.est in Anglia, ubi cum studio vp- ritatis viget studiiim antiquitatis." Is. Casaiibon. E^ist. <^d Sdlmasium. " Anglicanam in telligo omnium reformatarum refor- mafissimam." Forbes, Consid. Modest. Preef. vide dtat. Puller's Moderation, p. 429. Again, p. 539, Puller, cit- ing an earnest prayer of Isaac Casaubon that it would please the Lord Jesus to preserve this Church of Eng- . land, and give a sound mind to those Nonconformists, who deride the rites and ceremonies of it, proceeds thus : " And since I have nam^d the learned Casaubon, 'tis most suitable here also to add some of his words to King James. ' Sir, you have a Church in these king- APPENDIX, 381 ddms, partly so framed of old, and. partly by great la- bours of late so restored, that now no Church whatso- ever comes nearer than yours to the form of the primi- tive flourishing Church, having taken just the middle way between thos6 that offended in excess and defect : in which nioderation the Church of England hath obtain- ed this first of all, that tho^e very persons who envied her happiness, yet by comparing one with the other, have been compelled to praise her.' " Pul}er, ut supr,a. NOTE XCIX. . Bishop Hall, in his " Episcopacy by divine Righi," after producing the evidence of various celebrated; men among the foreign Reformers, in favour of that model of ecclesiastical government preserved in the English Church, concludes with the following interesting anec- dote. " What should I need to thicken the air with, clouds of witnesses? There is witnesse enough in the late Synod of Dort ;_^ when the Bishop of Llandaffe had in a speech of his touch't upon episcopal government, and shewed that the want thereof gave opportunities to those divisions that were then on foot in the Nether- lands ; Bogermannus, the president of that assernbly, stood up, and in good allowance of what had been spoken, said, ' Domine, nos non sumus adeo feUces ;' ' Alas, my Lord, we are not so happy.' Neither did he speak this in a" fashionable compliment,, (neither the person, nor the place, nor the hearers were fit for that,) but- in a sad gravity, and conscionable profession of a known, truth } neither would he, being the mouth of that select assembly, have thought it saiFe to passe these words before the de- puties of the States, and so many venerable divines of foreign parts, besides their'owta, if he, had not supposed this so clear a truth as that synod would neither dis- relish nor contradict." Hall's Works, folio, vol; iii. p. 127. NOTE C. When our Reformers declared, that holy Scripture was the only ruje of faith, (Art. 6.) an4 antiquity: the best interpreter of Scripture ; (see Canon set forth in our Church with the Articles, A. D. 15710 they pro-; 382 APPENDIX, vided, as far as human wisdom could provide, against those vexations and endless controversies, which the» oppositions of science falsely so called, and a vain desire of being wise above what is written, so frequently pro- duce to the disturbance of Christian unity, and the un- avoidable breach of that charity, of which unity is the best preservative. To this wise and temperate deter- mination we find the foreign writers of those days fre-^ quently referring with unqualified approbation. " Non possum non laudare praeclarum Angliae canonem anni 1571. Imprimis vero videbunt concionatores, ne quid unquam doceant pro concione, quod a populo religiose teneri et credi velint, nisi quod consentaneum sit doc- trinsB Veteris aut Novi Testamenti; quodque ex ilia' ipsa doctrina Catholici Patres ac veteres episcopi coUe- gerint." Grotius, de Imp. sum. potest, c. vi. s. 9. An- other testimony of Grotius I find cited by Gloster Rid- ley, in his first letter to, the author of the Confessional, which farther illustrates his opinion. " In Anglia vides quaiii bene processerit dogmatum noxiorum repurgatio ; hac maxime de causa quod qui id sanctissimum nego- tium procurandum susqepere, nihil admiserint novi, nihil sui; sed ad meliora secula intentam habuere oculo- rum aciem." Epist. ad Joan. Corvin. Is. Casauboh, in a letter to Heinsiils, thus alludes to the same rule of our Church. " Whereas I own no other foundation of true religion, than the holy and divine inspired Scrip- tuires, with Melaticthon and the Church of England, I wish all doctrines of faith were brought to us, derived from the fountain of Scripture by the channels of an- tiquity; otherwise what end will there be of innova- tion ?" Casaubon, Ep. Eccles. as quoted by Puller, Moderation, &c. p. 81. In 'another part of the same work may be found the following citations to the same cflFect. "Very famous," saith Dr. TuUy, "through the whole world is the most prudent moderation of the Church of England in her definitions of faith, in which surely to all, she offers, herself in so equal a poise, thq^t she can afford no offence to sober minds and lovers of truth; nor doth she give any occasion of cavilling to slight and petulant dispositions, of which in our age xfhere is supb a swarm. And Sallcta Clara saith, the APPENDIX. English confession goes on safely within this latitude, neimer binding its followers to one side or other, but freely leaves these matters (of controversy) to scholastic disputation." Puller, ut Sy,pra,p, 139. Upon this view of the subject, a late ornament of our Ghurch has thus delivered his opinion: and every student In divinity, who wishes to be able to form a proper estimate of the superior claims of our establish- ment to his reverence and affection, will do well to fol- low his advice. " Profuerit etiam Ecclesiae Anglicanae libros cum his^ conferre, ex qua comparatione luculen-;. tior, ut opinamur, evadet prudentia Ecclesiae nostrae, quae cum antiquarum confessionum, praecipue Augus- tanse, vestigiis inhaeserit, et studiosa certe fuerit, ut cuni aliis communionem retineret, et in ofFensionein)> quam minim am incurreret, summam tamen cautelam adhibuit, nequid durum aut facile abutendum suis im- poneret, et in eo laboravit maxime, ut illud quod ex utiraque parte certum sit et plane verum constanter te- neret, csetera in medio relinqueret." Prafat. ad Syllogetf Confess. Oxon. 1804. NOTE CI. * One of Hooper's objections to the habits w:as, that " they were inventions of Antichrist, and that we ought to be estranged, not only frorti the Pope, but from all his devices." To this Peter Martyr, who, though in his private judgment he was unfriendly to the habits, was yet too wise and moderate a man to think of re- sisting the injunctions of lawful authority in matters indifferent, answered 5 that the distinction of garments existed in the Church before the tyratnny of the Pope ; " Nor did he think that, in case it were granted that it was invented by the Pope, that the iniquity of Popery was SO- great, that whatsoever it touched was so dy^d and polluted thereby, that good and godly men might not use it to any holy purpose." Strype's Cranmer, b. ii.c. 17. " Calvin and some others," says Stillingfleet, f* did not pease by letters, and other ways, to insinuate, thaik * Nempe. Confestionibus cxterarum Ecclesiittum. ^a4 APPENDIX. our Reformation was imperfect, so long as any of the ^regs of Popery remained. So they called the use of those ceremonies, which they could not deny to have heen far more ancient than the great apostasy of the Roman Church. Calvin, in his letter to the Pratector, avows this to be the best rule of Reformation, to go as fjur^from Popery as they could; and therefore, what habits and ceremonies had been abused in the time of Popery were to be removed, lest others were hardened in their superstition thereby." Unreasonableness of Se- paration, part i. pag. 14. NOTE CII. A very interesting account of the troubles at Frank- fort will be found in the Phoenix, vol. ii. It was evi- dently written by a friend of the Nonconformist party ; but it contains a clear statement of the facts as they occurred, although interspersed with reflections, which shew the bias of the author's mind. A brief relation of this unhappy dispute may also be found in Stilling- fleet's Unreasonableness of Separation, part i. «- NOTE cm. See phoenix, vol. ii. p. 47, 48; also the Letter of the Congregation at Frankfort to the Students of Zu- rick, p. 58. Again, p. 63, the authpr tells us, " At length it was agreed that the order of Geneva (which then was already printed in English, and some copys there among them) should take place as an order most godly and farthest off from superstition," See also the Letter of Knox and others to (Qalvin, requesting his judgment upon the English Liturgy, p. C4; and the ac- C9unt of Knox's, Sermon, p. 72. NOTE CIV. In his Letter to Cranmer, Calvin shews an inclination to come into England. " Quaritura ad me attinet, si quis niei uisus fore videbitur, ne decern quideip inaria,, si opus sit, ob earn rem trajicere pigeat. Si de juvando tantum Angliae regno ageretur, jam mihi ea satis legi- tima ratio forel." The minute detail into which he en- ters, in his letter of advice and direction to the Pro- APPENDIXj 385 lector Somerset, shews what would have been the nature of his interference, had his offer been accepted. Cran- mer, however, was contented with corresponding with him ; and perhaps the hasty and impetuous temper of the man, which was apparent, not only from his con- duct at Geneva, but also from the very pressing and even censorious terms in which he urged the Archbi- shop to proceed more quickly in the 'work of Refornia- tibn, may have disgusted him ; and awakened his fear of the consequences which might result from the more immediate and personal exertions of such a character. Heylin indeed says, that " the Archbishop knew the man, and refused his offer of assistance." Hist, of Re- form, an. 1548. NOTE CV. See Phoeni:^, vol. li. p. 78- and the whole tenour of the language used throughout the tract, in speaking of the Nonconformist party. NOTE CVI. A remarkable anecdote of Cartwright's repentance may be mentioned, upon the authority of Sir H. Yel-' verton ; who, in his Epistle to the Reader, prefixed to Bp. Morton's " Episcopacy , Justified," tells us, "that when he came to dy, whidh he did at Warwick in the hospital, of which Robert Dudley Earl of Leicester had made him master, he did seriously lament the unneces- sary troubles he had caused in the Church, by the schism he had been the great fomenter of; and wished he was to begin his life again, that he might t6stifie to the world the dislike he had of his former ways. And in this opinion he died." (p. 66.) Whatever credibility may attach to this anecdote, certain it is, that Cart- wright, when removed from the heat of controversy, was anxious to stop the progress of separation. There is a letter extant, written by him to Harrison, in which he argues at some length, and with great* earnestness, against the opinion, that tlie Church of England is not • a true church of Christ, airiH that communion with her is unlawful. " If," says he, " it be shewed, that the ordinary assemblyes of those which prof esse the Gos- cc 586 APPENDIX. pel ip. Englande be the churches of Christ, it seemeth th^)t the way will bee paved and plained for mutij,all en- tercourse betweene us, thus therefore it seemeth it may be perfourmed, those assemblyes which have Christ for their head, and the same also for their foundatipii, are God's churches, such are the assemblyes of Englande, therefore, &c." Again : " Seeing that the Lord in mercy hath s?t up divers burning lamps in those assem-r blies, whereby light is conveyed more or lesse into all ii^ pajrljs almost of that land, it seemeth tl^at the Church of England should receive injury^ if it should not be accou,iite4 among tl^e golden candlesticks w^c^ seeme to keepe out darknes a,nd night from the Lord's sanctuary, untill such time as the day starre spring and Lucifer do rise in our hearts." At the conclusion of his letter, he says expressly, " I write in good assurance touching the rightfull titie of the churches of Christ to bp du^ to the assemblyes in Englandi." See An j^nswer to Master Cartwnght his Letter, wiih the Letter printe^d. at the end. London. 4to. no date. Dr. Sparkes, one of the advocacies for the Noncon- formists at the Hampton-Court Conference, afterwards publi'shed a treatise, which he. called " A brotherly Pej:- . suasion to Unitie and Uniformitie in Judgment an^- Practice touching the received and present ecclesiastical Government, and the authorized Rites and Ceremonies of the Church of England," 4to. 1607. In his Epistle t/a. the Christian Reader, he takes great pains to prove that he has not altered his mind or, judgment on the subject of separation ; that he always thought thp rites and or- dinances of the Church " were rather to be yealded upto, being but of the nature they are, and being urged nOi otherwise then in deed and tTutib they be, by our Church, then that any minister shpuld fpr his refusing coiiformity thereunto suffer himself to be put from the use of his gifts, place, and ministry." Of the episcopal, form of chiirch-goverinpient he writes ; " I may wit^ a safe and good conscience both before God and man proteste, that I never yet collide bee brought by any thing that 1 have ever heard or read to that purpose, these foure and thirtie years that I have, been in the nai- nisterie, (and yet I thinke I have read most, if not all APPENDIX. 387 tljat hath beene since written to that ende^) eyther to thinke that forme and plott of church'governmentj so much admired and rtiagnifyed as the perpetual and onely fit government for Christes Church by a paritie of ministers and their presHteries, eyther fitting for such a monarchye as this isj or any way indeede so aun- sweerable or conformable to the perpetuall government used by God for and in his Church, eyther since Moses or Christ, during the storie, eyther of Newe Testament or Olde, as this by archbishopps, bishoppes, and pas- tors of 'OUTS is." Of our Liturgy he says : " Though' with Bucer in his opinion given of our Common Book, 1 have thought certayne things therein so set dOwiie, as that nisi candide intelligantUr, that is, unlesse they bee fai'ourably understood, they seeme to carrie some shew of contrarietie to the Word of God, yet in verie deede, I never thought any thing therein, or within the compasse of the required subscription, such, but that the same by such a charitable arid favourable. construc- tion, and that also but well standing with the professed and publickely established doctrine of our. Church, aind with the bfest and true meaning of the bookes them- selves. Whence the objections to the contrarie did seeme to' arise, might with a good conscience, for the peace' and good of thfe Church, be quietly yealded unto:" Tesr timoriies on this subject might easily be multiplied: the reader who wishes to pursue the enquiry may be re- ferred to Retractations and Repentings, by John Ellis, 4to. London, 1662; Cassander Anglicanus, by Johli Sprint, London, 1618. &c. Stillingfleet's Unreason- ableness of Separation contains dbundailce of evideiice of the saine kindi ce 2 SERMON VI. NOTE CVII. John EUIs, in a tract printed 1662, which he called his " Retractations and Repentings," (see Note CVI.) after having stated the reasons which first led him to join the separation, thus declares what induced him to return into the Church. " I found my expectation of the beauty of holiness, in unity, order, and more effectual edification in faith, love, meekness, patience, temper- ance, peace, and mortification, mainly frustrated. Frac- tions, confusion, breaches, doting about fruitlesse end- less questions ; time vainly spent in them. The pastor (an honest well-meaning man) despised. Covetous- ness, :Contempt of others, and in some, impurities, &c. growing, and injustice eminent. Also I observed, that almost all the companies of this way fell in sunder, or into horrible opinions, or lewd practices, as well as ours. Besides, whilst we were in our vain altercations on the Lord's day., after the afternoofi sermon, our famiUes were neglected. Withal, others in the parochiftl assem- blies were deserted, both in point of pastoral offices, as of other care, whilst they we*e looked upon as people of another world. Moreover they were brought into a maze, not knowuig which way to take, who to follow, nor whether they were in the way of salvation or not, and so shaking the very foundations of their faith ; a most horrid evil." B. i. c. 2. p. 14. At the end of the vo- lume is printed part of a letter written by the author to a dying friend, urging him to consider the sin he had been guilty of in leaving the Church, and to make such reparation for it as his situation would allow. The following passages bear affecting testimony to the sin- cerity of the autjfor's retractation. " The next thing I APPENDIX. 389 would remembef you of, is, that you have, according to the course of this world, lived in schism and separation from the Church, your minister, and the ordinances of God in the place where you live, and particularly from the holy communion. Neither is schism, and with- drawing ourselves froiii the Church, in the place wherein wee live, and the ministry and ordinances there, a small sin. For it is a rending and defiling and de- stroying of that particular body of Christ and Church * of God. Now the punishment of it is : If any man de- file or destroy (sb it is in the margin of your Bible) the temple of God, him will God destroy, 1 Cor. iii. 17. God is destroying of you in the rnidst of your years, and this is your sin. Your example makes other stones of the spiritual building (as one peece in a house falling makes way for another) fall off too. If all shotild do so, God should have no Church, no ministry, no wor- ship in that place. Your fathe* did not so, but waited humbly on God in his ordinances, and made use of such ministry as God sent, (though sometimes mean an5 none of the best,) and encouraged them. What -is it then ? First ask the Lord earnest pardon. Next go and bee re- conciled'to your minister; let proud men count never so meanly of him* Crave hit preeyers^atteridupon his ministry, joyn with him in public worship, bee admitted to the Lord's table; and go not out of the world, as a heathen of no Church, and with no sacraments. If you will think- on the premises, though your condition should bee as the giving up of the ghost, as Job speaks, yet God ordinarily works extraordinary things in such cases. He brings down to the grave, and raises up again; 1 Sam. ii. Hee kills and makes alive. Hee giveth forth the sen- tence of death, and afterwards quickens again ; 2 Cor. i. But so that we acknowledge^ that wee have sinned; Job xxxiii. Observe that place, and read Psal. cvii. How- soever, you will depart in peace; namely, in the commu- nion of Christ, his Church, and ordinances; and so, with them, be gathered into the bosonie of Abraham, there to expect the second appearance of the great God, and our Saviour Jesus Christ. If you neglect these things, my soul shall mourne in secret for you, yet wjth cc3 390 APPENDIX. this comfort, that I have in part discharged it," &c. B.ii.c. 11. ij. 374, - John Sprint, another Nonconformist divine, was more early in bearing his testimony against its evils. He published a tract, called " Cassander Anglicanusj" I6I7. In which, with much learning and ingenuity, he argues that it is the duty, of all ministers to conform rather than to suffer deprivation. In his Address to the Jleader he thus declares what had been his experience of the mischiefs of those divisions which he had contri- buted to produce. " The difference of practice hath moved authority to silence and suppresse refusers 0^ conformitie. The disagreement in affection hath moved the ministers deprived to speake evil of persons in au- thority, and of conformers : whereby in the event the course of the Gospel is interrupted, and of Popery en^ larged, the friends of Sion are grieved, the enemies re- joiced, the Devill gratified, and God not pleased. The Church is rent with schisme, the truth scandalized by disseiftion, and the ministers undone by losse of liv- ing, and the unitie of brethren living in the same house, professing the same faith, and rejoicing in the same hope, is pulled in pieces : and this like to continue God knowes how long ; but all men know the longer the worse." Cassander ^ngUcanus — Address to the Reader. If we go further back, we shall find Dr. Thomas Sparke, before mentioned as one of the commissioners appointed to advocate the cause of the Nonconformists at the Hampton-Court Conference, (see Note CVI.) treading back his own steps, and endeavouring to per- suade his brethren to follow his example. This divine prefessed " to have received such satisfaction from King James's answers to the objections urged at that conference," that " not only in his practice he yielded universal conformity, but privately, by word and writing also, he laboured to persuade all whom he met with, to do likewise." See the Dedication of his Brotherly Per- suasion. In the preamble of this treatise he thus de- scribes the evils of contention and division. " No small griefe h^th it bene unto me, to see and behold now for APPENDIX. 391 these thirty-four years (that I have been in the mini- sterie) the orijginall, growth, and continuance of these our domestical! controversiies amongst ourSelveis, about the outward policie and rites of our Church. Fdr whiles men have spiant their time and zieale in the pur- suit thei'^bf, as of both sides they have very much, so much time, leiasurCj and iopportiinity hath Sathan got, to sow and Water his tiares of Atheisme, Papisnliej and of sects and schishies amongst us. Insomuch that the sight and consideration thereof hath often made me to thinke, and sayj as occasion has served me, to men cif both sides, as Moses did to the Israelites, Exod. ii. Why smitest fhm thy fellow, being thy brother? and as Paul sayd to the Galathians, Gal. y. If ye thus bite one another, take heed yee be not conisumed, one of (mother. For alwayes it hath bene, and still is lay opinion in such cases ; Conferant fratresj sed nOn contendant : for doubtlesse in such matters as thfeise especially, St. Paul hath' told us, If any list to be corit&ntious, tlmt we have no such custonte, nor the Church of God." 1 Cor. xi. 16. Spdrkes's Persuasion to Uniformitie, p. 1. NOTE CVIII. "If any particular patriarch, prelate, church, or churches, how eminent so ever, shall endeavour to ob- trude their own singularities upon others fbr cathoHfe verities, or shall enjoin sitiful duties to their subjects, or shall violate the undoubted priveleges of their infe- riors, contrary to the canons of thfe Fathers ; it is very lawful for their own subjects to disobey them, and for strangers to separate from theni. And if either the one •ot the other have been drawn to partake of their errors, upon preitence of obedience or of Catholic communion, they may without the gililt of schism, nay they ought, to reform themselves, sd as it be done by lawful autho- rity, upon good grounds, with diie moderation, without excess, or the Violation of charity : and so as thfe sepa^ ralion from theni be not total, but onfely in their errors and innovations f nor perpetual, but only during their distempers." Jilst Vindicdithn oftlve Chlirch of England, BranihaU's Worhs, lonie i. p. 59. € c 4 392 APPENDIX. NOTE CIX. In forming our estimate of the character and conduct of the Nonconformists, it will become us to make al- lowance for the propensity of the human mind to mag- nify the in\portance of its own pursuits ; and for the false mediupi, through which every object is viewed, during the heat of controversial discussion* Still how- ever it will appear surprising, that questions, appa- rently of such trivial import, could, under any circum- stances, have been agitated with so much bitterness; or that men of shrewd and cultivated minds should have maintained so weak a cause with so much perti- nacity. Among the various publications of that dis- turbed period; publications which were for the most part devoted to mere striving about words,, to no profit" but to the subverting of those who read them; it is grati- fying occasionally to meet with some compoised in a bet- ter spirit, by men, who seem to have really laboured for peace, and to have formed a true estimate of the objects, for which the opponents of established authority were then so needlessly contending. Such appears to have been John Stileman; who, having watched the progress and seen the termination of the civil war, which these religious disputes, if they were not the cause of it, con- tributed at least to inflame and render more destruGT- tive, in his " Peace Offering," printed 1662, endea- vours to bring the adversaries of the Church to a better mind; and to convince them, that nothing was re- quired, but what might lawfully be submitted to, by men of humble and peaceable, that is, Christian spirits. " That," says he, " which is so straitly charged on us, v?e may with much ease and no difficulty obey, if we indeed will live like Christians. For the controversies and things in dispute among us are not so great, but as they might be easily composed, were we not given to contention y so, notwithstanding some differences con- cerning them, we might live in peace. They are not really so great, nor are the distances so wide, as through the heats and animosities of men they seem to be. I^t us but purge our souls of passion and pryudice, and not consider persons, but things, we might soon be recon- APPENDIX. 393 ciled, and easily agree (asto the main) in our practice. And this consideration will aggravate the sin of our di- visions, and may justly increase our shame for contend- ing." Stileman's Peace Offering, ch. 2. The whole tract, a small quarto of 348 pages, is well worth read- ing by those who wish to form a clear and temperate view of the controversy between the Puritans and the Church. • NOTE ex. " They who free themselves from known errours, do not thereby break church-communion : but they who make their errours to be a condition of their commu- nion. Let him hear the conclusion of the Bishop of Chalcedon, (Brief Survey, cap. ii. sect. 4.) ' In case a particular church do require profession of her heresie, as a condition of communicating with her, division from her in this case is,' no schism or sin, but virtue and ne- cessary ;' where he speaketh only of material heresy. It was they who made their errours the condition of their communion, and therefore the schism and sin lieth at their doors. Secondly, Schism doth not destroy the being of a church, for the church continueth a church still, after the schismaticks are gone out of it : but it destroyeth the schismaticks themselves. Lastly, to ifree ourselves from known errors, when they are made conditions of communion,-is so far froim being dangerous to salvation, that, as the Bishop cdnfesseth truly, it is virtue and necessary," Schism Guarded, Bram- hall's fForks,. tome i. p. 398. NOTE CXI. "There may be an actual and criminous separation of churches, which formerly did joyn in one and the same communion j and yet the separaters be innocent, and the persons from whom the separation is made be nocent and guilty of schism,, because they gave just cause of separation from them. It is not the separa- tion, but the cause, that makes the schism. St. Paul himself made such a separation among his disciples ; (Acts xix. 9.) And Timothy is expressly commanded, that if any man did teach otherwise, and consented iwt to 394 APPENDIX, wholesome words^ even to the words qf our Lord Jesus Christ, and to the doctrine which is according to godliness, ii^lfaa-o km tSov roivtonv, withdraw thyself, statid aloof, or separate thysElf,/rom such persons; (1 Tim. vi. 5.) It is true, that they who first desert and forsake the commu- nion of their Christian brethren^ are schismaticks ; but there is a moral defection as well as locals it is no schism to forsake them, who have first themselves for- saken the common faith; wherein we have the con- fession of our adversaries. They who first separated themselves from the primitive pure Church, and brought in corruptions in faith, practice, liturgy, and use of sa- craments, may truly be said to have been hereticks, by departing from the pure faith ; and schismaticks, by di- viding themselves from the external communion of the true uncorrupted Church." Infidel Unmasked, ch. vii, s. 112. p. 534. "It is no schism to separate from hereticks and schismaticks in their heresie and schism^ This is all the crime which they can object to us. The court of Rome would have obtruded upoii us new arti- cles of faith; "we have rejected them: they introduced unlawful rites into the Liturgies of the Church, and use of the sacraments; we have reformed them for our- selves ; they went about to violate the just liberties and priviledges of our Church ; we have vindicated them. And for so doingj they have by their censures and bulls separated us, and chtised us from their communion. Where lies the schism?" Just Vindication of the Church ^England, Bramhall's Works, p. 56. tome i. Archbishop Laud, in his Conference with Fisher, rests upon the same ground. " The Church of Rome," says he, "hath solemnly decreed her errours: and erring, hath yet decreed withall,' That she cannot erre; and iln- posed upon learned men disputed and improbable opi- nions, Transiibstantintion, Pargatorie, and the Forbea/r- ance of tlw Cup in the blessed Eucharist^ even against the expresse command of our Saviour, and that for JrUcles^ of Faith. And to keepe off disobedience, what- ever the corruption be, she hath bound up her decrees upon paine of esecommunicatimi, and all that foUowes upon it. Nay this is not enough, unlesse the fdgOt be kindled to light them the way. This then may be APPENDIX. 3&5 enough for us to leave Rome, though the Old Prophet forsook not Israel; (3 Kings xiii. 11.) and therefore in this present case there's perill, great perill of damnable bath schisme and heresie, and other sinne, by living and dying in the Romcme faith, tainted with so many SMper- stitions as at this day it is, and their tyrannic to boot." Laud agcdnstFis]ier,f. 297. NOTE CXII. In a small pamphlet, entitled " A true Confessioa of ithe Faith of the Brownists," 4to. 1596, their opinion on this, subjept is thus plainly set forth. "Wee have always protested, and doo by these presents testifie unto all men, that wee neyther ourselves doo, neyther ac- compt it lawfull for others to separate from anie true church of Crist, for infirmities, tfelts, oj: errors, whatso- ever^ except their iniquitie bee come to such an heith^ that for obstinatie they cease to be a true visible churchj and bee refused and forsaken of God. And for this their renowned Church of England, wee have both by word and writing proved it unto them to bee false and counterfeit, deceiving hir children with vaine titles of the worde, sacraments, ministerie, &c. having indeed none of these in the ordinance and poure of Crist among them." Preface, p. 2. NOTE cxm, In the "Apologie for Brownists" 4to. 1604, tb$ reasons by which they attempted to justify their separa- tion are thus explicitly declared. " The reasons of our leaving the ministery, worship, and Church of Eng- land are not (as they; pretend) for some few faultes and corruptions remayning, such as we acknowledge maybe found in the perfectest church on earth: neyther count we it lawfull for any member to forsake the fel- lowship of the Church for blemishes and imperfeqtion^ which every one according to his calling should studi'.f ously seek to cure, and so expect and further iti untyll eyther there follow rcdresse, or the disease be growen incureable, and the oandlesticfebe moved out of the place. But we having through God's aaercy learned to dis- eerne betwixt the true worship -of God and the anti-. 396 APPENDIX. christian leitourgie, the true ministerie of Christ and antichristian priesthood and prelacy ; the ordinances of Christ's Testament and Popish canons : have also learned to leave the evil and choose the good ; to forsake Babell the land of our captivitie, and get us unto Sion the mount of the Lord's holynes, and place where his ho- nour dwelleth." After enumerating their several objec- tions to the gathering, hierarchy, and public adminis- trations of the Church of England, they thus conclude the discussion. " Who now, in whom any sparke of true light is, cannot playnly perceive this their minis- terie, worship, and church to be false and adulterate." Apoiogiefor Brownists, Preface, pp. 6^ 7, H. NOTE cxiy. Calvin's writings will furnish satisfactory evidence that his sentiments have not been too favourably stated on the present occasion. When the dissentients at Frankfort requested his opinion of the English Service Book, he answered ; " In the Liturgy of England I see that there were many tolerable foolish things," (tolera- blles ineptias ;) "by these words I mean, that there was not the purity which was to be desired. - These vices, though they could not at the first day be amended, yet seeing there was no manifest impiety, (nulla manifesta impietas,) they were for a season to be toleratec;." Such is Wittingham's translation of the passage from the original letter; see Phosnix vol. ii. p. 69. That he had no objection to a liturgy; nay more, that he thought it expedient, that strict conformity to an established form should be exacted from all ministers ; and that he gave this opinion with immediate reference to- the English Liturgy, rests also upon the authority of his own words. " Quod ad formulam precum et rituum Ecclesiastiearura valde probo, ut certa ilia extet, a qua pastoritms disce- dere in j'unctkme sua non' lieeat; tam ut consulatur quoruTidam simplicitati et imperitiae, quam ut certius ita constet omnium inter se Ecclesiarum consensus," Calvini Epist, Profectori AnglitB. That he did not entirely condemn the habits and ceremonies retained in our Church may be reasonably inferred; 1st. from his having persuaded Hooper to APPENDIX. 397 conformj rather than suffer deprivation : (Calvin. Epist. 120. fol. 217, as cited Cassand. Ang. p. 162.) 2dly, from his ;declared opinion, that it is better to be satisfied even with alower degree of reformation in things indiffe- rent, than to trouble the peace of the Church by an ex- cessive stiffness and asperity. " Hoc quoque ad disci- plinae moderationem in primis requiritur quod Augusti- nus contra Donatistas disputat, ne vel privati homines, si viderint minus diligenter a seniorum concilio vitia corrigi, diseessionem propterea continue ab Eccldsia . faciant; aut ipsi pastores, si nequeant-ex animi sui voto omnia repurgare quae correctione indigent, ideo abji- ciant ministerium, vel inusitata asperitate totam Eecle- slam perturbent." Calvini Instit. lib. iv. c. 12. s. 11. That he had no insuperable dislike to bishops, that he neither objected to the rfetaining of the episcopal form of government in other churches, nor was determined against its restoration in his own, provided the change could have been made at his own time, and under his own direction, we have also historical proof to bring forward. In the Confession of Faith, drawn up in the name of the Galilean Churches, there is a distinct ad- mission, that reverent attention is to be paid to bishops rightly discharging their duties. " Fatemur ergo epi- scopos sive pastores reverenter audiendos, quatenus pro suae functionls ratione verbum Dei docent." In Calvin's treatise De Necessitate Reformandae Ecclesiaj, the, following passage occurs : " Talem si nobis hierar- chiam exhibeant in qua sic emineant episcopi ut Christo subesse non recusant, ut ab illo tanquam unico capite pendeant, et ad ipsum referantur &c. tum vero nuUo non anathemate dignos fatearj si qui erunt qui non earn reverenter suramaque obedientia observant." It is also upon record, that Calvin made a formal offer to King Edward VI. to make him the defender of the re- formed churches; and to admit bishops in them for the better preservation of unity and concord. See Strype's Mem. of Cranmer, b. 2. c. 15; also Strype's Parker, b. 2. c. 2; where a more detailed account of the overture itself, and the cause of its failure, may be found. - 898 APPENDIX. NOTE CXV. When a direct a|^eal was made to Beza by the Non" conformists, and he was requested to advise them how they should act; having. unequivocally declared his own dislike of the habits and ceremonies of which they com- plained, he then proceeds to enforce the duty of sub- mission, in this case, to the injunctions of lawful autho'- rity; and to warn them against giving occasion to Satan to disturb the Church, by their obstinacy. " Quid ergO (inquiunt patres) nobis, quibus ista obtruduntar facien- dum censetis? Respondemus distinctione hie opus esse: alia enim est ministrorum, alia gregis conditio. Deinde possunt, ac etiam debent multa tolerari, quae tamed recte non praecipiuntur. Itaque primum respondemus, etsi ista nostro quidem judicio non recte revehuntur iri £cclesiam, tamen quum ncyi sint ex earum rerum genere, qua3 per se impise sunt, non videri nobis illas tanti mo- menti, ut propterea vel pastoribilS' deserendum sit potius minister-ium.quam ut vestas illaS assumant, vel gregibus omittendum publicum pabulnin, potius quam ita ves- titos pastores audiant. Tantum ut et pastores et gregSs in conscientiam non peccent (modo salva sit doctrinae ipsius sive dogmatum puritas) suademus pastoribus, ut postquam et coram R. M. et apud Episcopos suas con- scientias modesta quidem (sicut Christianos ' ab omni tumultu ac seditione alienos decet) et tamen gravi, prout rei magnitudo requirit, obtestatione liberarint, aperte quidem apud suos greges ea inculcent, quae ad tollendum hoc ofFendiculum pertinent, eti'in istorum etiam abusuum emendationem, prudenter simul ac pla- cide, prout occasionem offeret Dominus, incubant: Serf ista tamen, quae mutare non possunt, ferant potius qiiam Eeclesias ob earn causam deserendo, majoribuS et pert- culosioribus malis occasioaemfSathanaB nihil aliud quae- renti praebeant. Gregibus autem (Integra manehte doc- trina) suademus ut doctrinam ipsam nihilominus attente' audiant, sacramentis religiose utantur, suspifent ad Do- mihum, donee seria vitae emendatione, ab eo impetrent quod ad integram Ecclesiae instaurationem requiritur."' BezoE ad quosdam Anglicanm Eccles, Fratres Epistola. 4PPElfrDIX. 399 NOTE CXVI. The autlior of the " Second Answrer for Communi- cating," who defends T. Cartwright's Letter to Harri- ;5on, Broyirn's colleague, agaii^st Separation, (see Note> C VI.) proves "joyningwith the Church a duty necessa- rily enjoini^d him of God by his providence, through his being and placing in a particular church, and justly required of hinoj by the church or spiritual body through tha,t same enforcing law , of the coherence, and bping together of the parts and members, which is thfi express ordinance of i&od. So that," saith he, " unless I hold th? congregation whereof I am now, disannulled,, and become no Church of Christ, for the not separating an unworthy member, I cannot voluntarily either absent myself from their assemblies to holy exercises, or yet depart away being come together, without breach of the bond of peace, sun.deririg the cement of love, em-' pairing the growth of the body of Christ, and incurring the guilt of schism and division." To the same pur-r pose elsewhere. Richard- Bernard calls it, "an uncharit- able and lewd schism which they were guilty of,". (Answer to AinsTVorth, p. ,13.) But I need not mentiop more: particular authors, since in-the grave confutation of the errours of the separatists, ini the name of the Noncon- formists it is said, That because we have a true Church, consisting of a lawful ministry, and a faithful people, thfitefofe they cannot separate themselves from us, but they must needs incur the most shameful and odious Teproach of manifest schism. And, concerning the state Qf the persons who lived in separation, they say. We hold them all to be in a dangerous estate, (we are Ipth to say in a damnable estate,) as Jong as they con- tinue in their schism," See Stilling fleet's Uhrefisonabler 1VSS of Separation, p. 30. " NOTE CXVII. Thomas Sampson, Dean of Christ Church, and Law- rence Humphj^ey, I'resid^^fc of Magdalen College, who were the leaders of that party, which in the beginning of Queen Elizabeth's reign refused the habits j being called upon to subscribe a deplaratioa drawn up by the 400 APPENDIX. bishops, that the habits might be worn without sin, "modo omnis cultus et necessitatis opinio amoveatur;" set their names to the paper, adding moreover this ob- servation : " Omnia mihi licent, sed non 'omnia expedi- unt: omnia mihi licent, sed non omnia aedificant." Thus allowing the lawfulness of the vestments ; though, on account of their assumed inexpediency, they declined to use them. (See Strype's Parker, b. 2. c. 23.) Some years after, Humphrey conformed. (Ibid. b. 3. c. 1.) Rei- nolds, Sparkes, Chaderton, and Knewstub, the four commissioners for the non -conformists at Hampton- Court, not only conformed themselves, but, as v^e have already seen in the case of Sparkes, (Notes CVI. CVII.) they studiously endeavoured to induce others to follow their example; (see Cassander Ang. p. 163.) Cartwright himself affirmed, that the use of the surplice was a thing indifferent, and he persuaded his brethren to use it^ rather than suffer deprivation. (Ibid p. 46.) Sprint, the author of the Cassander Angl. declares the ground on which his own conviction of the lawfulness of con- formity ha,d been built. " For the ill conceit I had," says he, " against the ceremonies, I beganne to search into the judgement of our best latter writers, and the practice of reformed churches, from whence I went into atitiquitie of primitive and purer times; where, with one consent and harmonie of judgement, I found them, for the practice of farre more, and more offensive ceremo- nies then ours may be supposed, and chiefely in this case. This was a ground to stay my judgement and build my resolution. From which, when once I found it, in conscience I could not, in modestie I durst not, depart in haste. For with what shew or conscience should any man turne his backe in dislike, or his face in opposition to the judgement and practise of all churches of Christ since the Apostles? and from all those worthy lights, those spirituall persons, the teach^ ers of the churches, the champions of the trueth, the masters of religion, by whom, and by whom onely, God hath in all ages propagated his Gospell, converted soules/ confirmed veritie, confuted heresifes, and errors, builded Christes Church, discovered and overthrowne the church of antichrist ? Cheifly seeing it is the judgement, not of APPENDIX. 401 one OT two, nor of some against some other, but even of all, not one excepted, whicli is of note or elassieall authority. And none against this judgement, excepting convicted and condemned hereticks and sehismaticks, such as DonatistSj Anabaptists, and our later Brownists. From thence I looked into the reasons moving them unto this judgement, and that practise, which in this Tractate are set downe. So that here is no noveltie broached, or fancy of mine own proposed to thy view, (Christian reader,) but antiquity and universality; not papall but evangelical), according to the Scripture ; not of carnall, but of spirituall persons,. which may be to thy conscience as an amos e^a." Cass. Angl. — Address to the. Reader. Ellis, in his "Retractations," speaks with equal decision in favour of the polity of the Church of England. " By this testimony," says he, (that of Scripture and History,) " it appears episcopacy to have been of the greatest antiquity, universality, and of such necessity for use, that without it the churches Could not be preserved neither in truth nor unity." Ellis's Retractations, lib. ii. c. 8. Sparke is equally explicit.' Speaking of the service for Ordination, he says ; " Con- cerning the distinction of degrees by that bodke (for the. better ordering of the Church in her ecclesiasticall policy) allowed to be Amongst us the ministers of the Gospell, I must needs say and protest, though as seri-, ously and diligently as I could, I have read and con- sidered all that hath been written to or from, with or against, of that question for these thirtie years and more, and also of purpose for the same have searched all ancient writers and all monuments of antijquity, that I could come by, yet I could never find any thing of sound moment or force brought against the same : yea, (that more is,) besides hatred to Popery, and too great an admiration of some other churches, I never by all this could finde, that the impugners thereof, and the: seekers in the steed therepf to bring in a government of the Church by a parity of ministers and their presbite- ' ries, have indeed and truth any thing of sound moment, or of any weight at all to justifie or to countenance their so doifig. Insomuch that before the latereforma-. tion of Geneva, for all the foresaid points, and search D d 402 APPENDIX. that I have used for this point, I could thereby yet never finde any one church of Christ, so big' as that of Geneva arid the appurtenances thereof, any where, or at any time for the space of one ten yeares, possest of that their kinde of government," &c. Sparke's Permaswkto Unitie,' ch.. 15. Stileman also brings forward Ball to testify that the Nonconformists allowed the use of our Liturgy; that they thought none of the faults objected against it were a sufficient ground to justify a separa- tion from the communion of our Churchy but con- demned it, as scfhismatical. "For so," says he, "the same author telleth us : ' They have evermore condemned voluntary separation from the congregation and assem- blies, or negligent frequenting of Hwse public prayers', they have ordinarily used the Communion Book in their public administrations, and still maintained unity, peace, and love, with themj who in some particulars have been of anotlier judgement.' All this (saith he) is so noto- riously known, that it is waste labour to produce testi-i- monies herein." Again, in the next chapter but one, we liave these expressions : " To the praise of God be it spoken, our Liturgy, for purity and soundness, may- compare with any liturgy used in the third andfourth' ages of the Church. 'This I mention (saith he) that we might learn to acknowledge God^s mercy, walk worthy of what we have received, and strive forward to ■perfea^ tion by all lawful means.' And lest any might objeet' the corruption of the Church, much decayed and fallen in those ages from its first purity ; he saith (but a litflfe after) ' Neither can it be imagined that they might hold communion in other ordinances, but not in their stinted liturgies: for in those times^ of ^1 other parts^ the' liturgies were most pure. God of his endless mercies so providing for his Church and the comfort of his people in those hard and evil times; when the doctrine was miserably and dangerously coituptfed, in respect of- rtterit of works, invocation of saints, &c. The liturgies:' were long preserved pure and free ; whereby the faithful' might be present with more comfort and freedom of conscience.' To which he citeth several testimonies of learned men, and closeth with this remarkable conclu- sion, which doth indeed speak a pious and peaceable APPENDIX. 403 spirit ; which I would therefore desire all our yet dis- senting brethren seriously to ponder and consider; * This one thing,' (viz. the purity of the liturgies of the Church, notwithstanding the corruption of doctrine; and that our liturgy for purity and soundness may compare with the best of them;) 'This (said he) duly con- sidered, would put an end to many samples, and might serve to stop them, who, out of over-great heat and jor~ wmdsnJess, are ready to except against the means qf their own' cbriifort; and' to cast off what God offereth, because they cannot enjoy what they desire.' " Stileman's Peace Offering, part ii. ch. 10. citing Ball's 'Trial of the Grounds of Separation. NOTE cxvm. Where shall we find the necessity of unity more forcibly represented, than by Baxter in the following passage? ."Union is not only an accident of the Church, but is part of its very essence, without which it can be no Church, and without which we can be no members of it. It is no kin'gdome, no city, no family, and so no church, which- doth not consist of united members: as it is no house which consisteth not of united parts. And he is no member which is not united to the whole. It 'is the great cause of men's boldness in dividing' wayes, that they take union to be but some laudable accident, while it may be had ; which yet in some cases we may be without: and think that separations are iqllerable faults even when they are forced to confess them faults ; but they do not consider that unity is ne- cessary to the being of the Church, and to the being of' our own Christianity. Remember also that our unk)n is necessary to our communion with Christ and with his Church: and to all the blessings and benefits of sueh communion. (John xv. 4. Col. ii. 19.) The member that is cut off from the body" hath no life, or nourishment, from the head or from the body, but is dead: he that is out of the Church is without the teachang, the' holy worship, the prayers, and the disci- = pline of the Church, and is out xsf the way wh'cre the Spirit doth come; and out of the society which Christ is specially related to: for he is the Saviour of his-' Dd2 404 APPENDIX. body; and if we leave his hospital, we cannot expect, the presence and help of the physician : nor will he be a Pilot to them who forsake his ship; nor a Captain to them who separate from his army: out of this ark, there is nothing but a deluge ; and no place of rest or safety for a soul." Baxter's Cure of Church Divkims^ p. 67. To reconcile Baxter the aflvqcate of unity, with Baxter the defender of Nonconforpiity, the lea,der pf the separation, would not be so easy, as to account for bis inconsistencies. He had a double part to act : and when endeavouring to prevent the defection o^ the Independents from his own party, it is not surprising that he should sometimes contradict those arguments, by which he strove to justify the Presbyterian Noncon- formists in their opposition to the Church. NOTE CXIX. The objections urged by the Puritans against the Church may be reduced to three : her use of a Liturgy, her Government, and her Discipline. Baxter has suffi- ciently answered the first, by teaching them, that every sect in the world has imposed a form of prayer upon its members; and that the extemporary prayerof a separatist is as truly a form to all the people,. as if it had beea written in a book. {Cure of Ch. .Divisions, p. 179-) In defence of the lawfulness of imposing forms of prayer, he has appealed to the example of God himself, in his dealings witli the Jews j and to the conduct of our Sa- viour to his Apostles. {Ibid. p. 180.) . And he has sevetely blamed those, who derided the brtiKgy of the Churc^ ,of England, as wicked men, distinguishable by their petu- lant and carnal zeal. (Ibid. p. 187, 188.) The intempe- rate censures, which his party were ready on all occa- sions to pass upon the fprm of our church-govern- ment, cwnot :be better, repelled than in the words of the same author : " We must not model the Church qf Christ according tp our private fancies : we are not the lords of it, nor are we fit or worthy to dispose of it 1" Ibid. p. 33, 34. His admonition therefore to such,per- sons is, that they " should not take upon theinselves to be wiser than Gpd, an4 to build his house upon a bet- ter rule tlir&n his Gospel, and the primitive pattern, and APPENDIX. 4,05 marr all by being wise in their own conceits, and by being righteous overmuch." Ibid. p. 36. And lastly, td those who would leavef the Church, because, as they conceived, its discipline was not severe enough to coerce offenders, might have been applied his warn- ing ■ against the religious pride of goodness ; which *' maketh new terms of church-communion, and tesioh- eth men to make narrower the door of the Church than God hath made it : which causeth men to deny and vilifie God's grace, in those that answer not their expectations : and to think that the Church is not worthy of their communion : and to think that none are so fit as they, to be the Reformers of the Church and of ' the world." Ibid. p. 2b, 21. NOTE CXX. In addition to the evidence already produced upon: this subject, the following may be added; which is the more important, as it is not the opinion of a private indi- vidual, but the deliberate judgment of a representative body, " the Provincial Assembly of London." "They that hear men not lawfully called, have no promise of a blessing, but rather a threatening that they shall not profit by such preachers, as we have formerly proved. Hence it is that such hearers run from one errour to an- other, as a just punishment of God upon them, accord- ing to the saying of the Apostle, 2 Tim. iv. 3, 4. For the time will come when they will not endure sound doe- trine ;but after their own lusts shall heap unto themselves teachers, having itching ears. They shall make teacher upon teacher, they shall heap up teachers, and these teachers shall be sent by themselves, and not by God ; and after their own lusts, not after the divine rule, for so saith the text, they slmll after their own hists heap to • themselves, &c. And the reason why they do this, is not because they have more judicious eares then other peoplcj or because they are more holy, but because they have itching cures. But mark the curse that attends all such, V. 4. They shall turn away their eares from the truth, and shall be turned unto fables." Jus Divirmm Ministerii Evangelici, part ii. Preface. London. 1654, Dd3 406 APPENDIX. NOTE CXXI. 'fW^ proteste before the Almightie God, that we ac- knowledge the churches of England (as they be esta- blished by publique authoritie) to be true, visible cjiurches of Christ: that we desire the continuance of our ministry in them, above all earthly thinges; as that without which our whole life would be wearisome and bitter unto us. That we dislike not a set forme of prayer to be used in our churches. Finally, whatsoever followeth is not set down of an evill mind, to deprave the Book of Common Prayer, Ordination, or Homilies ; but onely to shew some reasons, why we cannot sub- scribe to all things contayned in the same Booke." Defence of the Ministers' Reasons for Refusal of Subscrip- tion, &c. p. i. ch. 1. I6O7. NOTE CXXII. Fox bears testimony to the care and deliberation with which the Book of Common Prayer was originally framed, in the time of Edward Vlth. " The King and his counsell," says he, "did appoint the Archbishop of Canterbury, with certain of the;best learned and discreet Bishops and other learned men, diligently to consider and ponder the premises : and thereupon having as well an eye and respect unto the most sincere and pure Christian religion taught by the holy Scriptures, as also to the usages of the primitive Church, to draw and make one convenient and meet order, rite, and fashion of common prayer, and administration of the sacra- ments, to be had and used within this realme of England and the dominions of the same. Who after most godly and learned conferences, through the aid of the Holy Ghost, with one uniform agreement, did conclude, set forth, and deliver unto the King's highness a booke in English entitled; 'A Booke of the Common Prayer,' &c." Foxe's Acts and Monuments, vol* ii. p. 1301. Edit. 1583. NOTE CXXIII. The commission indeed was granted for this specific purpose, and the commissioners had no authority to APPENDIX. 4C7 enter upon the discussion of any otiier subject ; as will appear from the following extract. " Whereas by our declaration of the twenty-fifth of October last, concern- ing ecclesiastical aiFairs, we did (amongst other things) express our esteem of the Liturgy of the Church of Eng-' land; contained in the Book of Common Prayer; and yet since we find exceptions made against several things therein, • we did by our said declaration declare we would appoint an equal number of learned divines, of both persuasions, to review the same : we therefore, in accomplishment of our said will a)nd intent, and of our continued and constant care and study for the peace and unity of the churches within our dominions ; and for the removal of all exceptions and differences, and the occasion of all such differences and exceptions, from among our good subjects, for or concerning the said Book of Common Prayer, or any thing therein contain- ed, do by these our letters patent require, authorize, constitute, and appoint you the said, &c. to advise upon and review the said Book of Common Prayer : compar- ing the same with the most ancient liturgies which have been used in the Church in the primitive and. purest times," &c. Commission for the Conference at the Savoy. See Collier's Ecclesiastical History, vol. ii. b. 9. p. 877. NOTE CXXIV. The original proposals presented to the King by the Presbyterian ministers declare, that 'f upon just rea- sons they dissented from the 'ecclesiastical hierarchy, or prelacy disclaimed in the Covenant ;" .(Tieo Papers of Proposals, p. 5.) And in the second paper they say; " Though we have professed our willingnesse to submit- to the primitive episcopacy and reformed lyturgie, hoping: it may prove an expedient to a happy union; yetwc' have expressed our dislike of the prelacy and present lyturgie, .while unreformed." (Riid. p. 14.) In the pa^, pers which passed between the commissioners during, the conference, the Presbyterian divines hold a similar language. " The humblest surest subjects may stumble upon the scruple, whether bishops differ not from pres- byters only in degree, and not in order or. office." « i>d4 408 APPENDIX. ^' And they may scruple whether such making them- selves the governours of their brethren, make not them- selves indeed of a different order or office, and so en* croach not on the authority of Christ, who onely maketh officers purely, ecclesiastical ; and whether it be no dis- loyalty to Christ to own such officers." See Account of all the Proceedings, &c. 1661. — Papers that passed, p. 11. NOTE CXXV. In proof of this, a single instance of Baxter's mode of conducting the disputation may perhaps suffice. It shall be given from Calamy's Life, lest it should be sup- posed to have been exaggerated by his enemies. " In the other part of the dispute, when the episcopal di- vines were the opponents, they brought an argument of which this was the major proposition : That command which commandeth only an act in itself lomful, is not sin- ful. This Mr. Baxter denied. The opponents backed it with another syllogism, of which this was the major t- That command which commandeth an act in itself jfim- ful, and no other act or circumstance unlawful, is not sin- ful. This also Mr. Baxter denied ; giving this double reason : ' Both because that may be accidentally a sin which is not so in itself, and may be unlawfully com- manded, though that accident be not in the command : and also because it may be commanded under an unjust penalty.' f he opponents therefore urged farther thus : 'That command- which commandeth an act in itself lawful, and no other act whereby any unjust penalty's enjoined, nor any circumstance whence, directly or per acddens, any sin is consequent, which the commander ought to provide against, is not sinful.' Mr. Baxter still persisted in his denial, and gave this reason : ' Be- cause the first act commanded may be accidentally un- lawful, and be commanded by an unjust penalty, though no other act or circumstance be such.' The opponents therefore once more advanced this proposition : ' That command which commandeth an act in itself lawful, and no other act whereby any unjust penalty is enjoin- ed, nor any circumstance whence directly, or per acd- dens, any sin is consequent, which the commander APPENDIX. 409 ought to provide against, hath in it all things requisite to the lawfulness of a command, and particularly can- not he guilty of commanding an act per accidens un- lawful, nor of commanding an act under an unjust pe- nalty.' Which proposition also he denied for the fore- going reasons : intimating that such a command hath not necessarily all things in it requisite to the lawful- ness of a command ; because though no other act be commanded, whereby an unjust penalty is enjoyned, yet still the first act may be commanded under an un- just penalty : and though no other act or circumstance be commanded, that is a sin per accidens, yet the first itself commanded, may be a sin per accidens. It may be sinful privatieely, by omission of some thing necessary, some mode or circumstance. It may sinfully resiraiji, though it sinfully command not. It maybe sinful iw ihodis ; commanding that universally or indefinitely, partiailarly or singularly, that should be otherwise ; though in the circumstances (properly so called) of tlie act, nothing were commanded that is sinful. ' This re- peated denial,' says Calamy, ' put them so hard to it, that they could proceed no further.' " Calamy' s Life of Baxter, vol. i. ch. 8. Probably they saw the useless- ness of proceeding farther, with persons so disposed to cavil. NOTE CXXVI. On this subject South has the following just observar ticn. " The admission of this plea" (viz. a tender con- science) " absolutely binds the hands of the magistrate, and subjects him to the conscience of those, whose duty it is to be subject to him. For let the civil power make what laws it will, if conscience shall come and put in its exception against them, it must be heard, and exempt the person who makes the exception from the binding power of those laws. For since conscience ■ commands in the name of God, the issue of the ques- tion must be whether God or the magistrate is to be obeyed, and then the decision is like to be very easy." South's Sermons, vol. iii, Serjn. V. 410 APPENDIX. NOTE CXXVII. South, in the sermon above cited, discjjssipg the pas- sage I Cor. viii, which is in many respects parallel to the one under consideration, is clearly of opinion, that " the principal design of the Apostle extends not be- yond primate persons; but directly proposes rules only for the charita,ble and inoffensive deportment of one private person towards another." He observes also, that " it must needs be confessed by all, that a weak -conscience in the Apostle's sense is an imperfection, and consequently ought by all means to be removed or laid down. For as certainly as growth and proficiency in knowledge under the means of grace is a duty ; so cer- tainly it is a duty not to persist in this weakness of conscience, which has its foundation only in the defect of such knowledge." — " And it were worth the while," continues he, " in our contest with the pretenders to weak of tender consciences amongst us, to enquire of them how long they think it fit for them to continue weak ? And whether they look upon their weakness and ignorance as their freehold, and as that which they re- Solve to keep for term of life ; and to live and die babes in the knowledge of the religion they profess, to grow up into childhood, and at length go out of the world in- fants and weaklings of threescore or fourscore years oMf This certainly they- must intend ; for so far are they from looking upon that weakness or tenderness of con- science, which they plead, as an imperfection, and con- sequently to be outgrown or removed by them, that they own it as a badge of a more refined and advanced piety, and of such a growth and attainment in the ways of God, that they look down upon all others as Chris- tians of a lower form, as moral men, and ignorant of the mystery of the Gospel : words which I have often heard from these impostors, and which infallibly shew that the persons whom St. Paul dealt with, and those whom we contend with, are not the same kind of men ; foras- much as they own not the same duty. But that (it seems) which was the infancy and defect of those per- sons must pass for the perfection, and is really the de- sign of these." South, ut supra. South was well ac- APPENDIX. 4W quainted with the character of those whom he de- scribed: he had lived among them^ and been a witness of their conduct ; and the caustic severity of his re- marks must be allowed to be justified by the history of those days of rebellion and hypocrisy. Another writer of the same period, of less celebrity, but great strength of intellect and shrewdness of observation, in a very scarce tract, has made the following remarks on the subject before me. " Here by the way, give me leave to note thus -much concerning. Christian liberty and weakness. They were in those days things inconsistent, and in such opposition, that they did ever mutually ex- pell each other. But now they are become termini con- vertibiles, and of so near a relation, that this weakness is made the exegesis or eayZicaiion of that liberty. Those which were well acquainted with the nature of this happy freedome, that knew from what' thraldome Christ had vindicated, and unto what glorious prerogatives he had restored therri, those were never ^ scandalissed at the use or omission of any thing indifferent, they were not apt to take, though they might unadvisedly stretch the line of their liberty (beyond th^t which was expe-r dient) and give offence to others, as it appeares, (I Cor. viii. 7, 9. unto the end, and in other places'.) ''This infirmity in those days proceeded from want of know- ledge. Ignorance (I confesse) was the mother of that fraile devotion. But now Christian , liberty is become the mother, and knowledge the very midwife to this weakness. And they that would be the most knowing,' think that they cannot maintaine the great charter at priviledges, which Christ hath left us, unlesse they pre- tend to be wheeled with the bias of a weak and tender conscience. We have a saying, that if a horse knewe his own strength, he would never be tamed: I am sure to make the knowledge of our Christian liberty as cmeanes to abuse it, is too much to resemble the horse " Non ehim offendentur si fortes fuerint. ' Peter Martyr, loc. conimun. class, iii, c. 5. s. 6. ■• Rom, xiv. per totum. ■^ Consequitur eutn abuti Christians libertatls beneficio, qui vel suis magistratibus vel praepositis suis sponte non paret in Domino. Beza, Bfiist. 24. arf pereg. Eceles, in AngUa Fraires. V\\ autem hominis est cogitare' 412 APPENDIX. and mule, that have no understanding, whose mouth must be held with bit and bridle. I confesse, I cannot think that the things which God hath left indifferent to us, can (though armed with man's authority) shed a perpendicular influence into our consciences, neither can I like to have them urged under an anathema^ as if their omission were a demerit in God's construction^ that makes us liable to damnation. Yet I know the Church hatli a power (which is not to be contemned) to appoint -such things as tend to the outward decent and orderly frame of policie. 'Tis the Apostle's charge, Gal. V. 1 . Stand fast in the liberty wherewith Christ hath made us free. But Christ hath not purchased our im- munity from every ordinance of man ; they are still in force, and therefore wee must submit' for the Lord's sake; (1 Pet. ii. 13.) And if so in things civill, why not in things appointed for the advancement of the Lord's glory ? No man doubts of the magistrate's power to enjoine a fast, (except those by whom magistracy it- self is denied ;) and a fast is cultus divini adminiculvm, an appendi^c, yea an assistance to God's worship, and why may not other hc^ps to devotion (as forms of prayer are) be imposed upon us ? That religion which allows them to be enjoined, commands them to be observed. If we were, to take the character of those weak ones (in the New Testament) which are fenced in with a hedge of apostolicall precepts, lest they should be wounded with scandall about things indifferent; we should find no indulgence given, none demanded, for an omission or relaxation, for the freedome to use or not to use things prescribed, for order, for decency, for edification in the . Christian Church. Their weaknesse inclined them to the other hand of supererogation, if I may so call the practice of that ceremoniall law which was dead and buried with our Saviour. Their weaknesse was that they desired still to walk in a vaine shadow, and therefore vaine, because now the sun himselfe had ap- peared in his meridian brightnesse. These were those that are borne up by the hands of the Apostles, lest sibi liberam in rebus externis potestatem ideo esse concessam quo fit ad omnia charitatis officia expeditior. Cahln. Imtit. lib. iii. c. ig. s. is. APPENDIX. 413, they should dash their feet against aqy stone of scan- dall, as it appeareth in the quotations in the et animo ajb omni . conten- tionis aestu abducto jrem ipsam considerarint, libenter E e3 422 APPENDIX. ad Ecclesise unitatem et pacem conservandam earn pc testatem agnoscent, quam illi perpetuus Ecclesise con- sensus tribuit.'* Casmndri CongiiU. art. 7. Grotn Op. torn. in. -^ NOTE cxxxiir. The treatise of Bossuet, as translated, bore this title t " An Exposition of the Doctrine of the Catholic Church in Matters of Controversie, by the Right Rev. James Benigne Bossuet, &c. &c. ; doiie into English from the fifth edition in Frfench. London. 1685." The object of the author was so to soften down and explain away the leading articles of Popery, as to allure unwary Pro- testants into that communion, by persuading them that the ground of the' Reformation was wholly laid in mis- conception and misrepresentation ; and that those te- nets of the Romanists, wMch were generally represent- ed as most obnoxious, were either not held by them, or held in such a sense as to involve none of the errors with which they had been charged. This subtle design Arch'bp. Wakefally disclosed in "An Exposition of the Ddctrine of the Church of England in the several Ar- ticles proposed by M. de Meanx, late Bp. of Cendoin, in his Exposition Of the Doctrine of the Catholic Church; to which is priefixed' a particular account of M. de Meaux's book. London. 1686." This account con- tains the history of the first edition of the work ; which Was suppressed by Bossuet, in consequence of the op- position he experienced from the doctors of the Sor- bonne ; who, instead of approving of it, " marked se- veral of the most considerable parts of it, wherein the Exposition, instead of palliating, had absolutely pervert' ed'the doctrine of their Church." To prevent the scandal which such a censure might have caused, "the several places which bad been marked were changed j and at the end of the same year a new edition, much al- tered, wis exposed as the first impression of the work." Even in this state however it never received the appeo.^ bation of the Sorbonne in form; nor could it obtain that of the Pope, " until after eight 'years' powerM^so- licitation, wherr4is Holiness was at last cotwinced, that it was a scheme artfully contrived to support the Ca- APPENDIX. 423 tholic cause, a^d to reconcile the Protes,tan:ts to it ia France." See Tottie's Charge, ,{nrinted with a volnine of Sermons. Oxon. 1775- Wake, however, having pro- cured a copy of the suppressed edition, compared it with that which was published, and was enabled to prove, in opposition to the assertion of Bossuet, that it was not so improbable as be had represented it, " that a bishop of the Church of Rome should either be not sufficiently instructed in his religion, to know what is the doctrine of it ; or not sufficiently sincere, to repre- sent it without disguise." He then cKamines the al- tered passages, and sheivs that they do not come up to the doctrine of the Romish Church, though their lan- guage is much stiFonger than tl^t of the original oopy> And in order to prove, that, to upheld their cause^.the Roman Church r writers have nat scrupled publicly to hold doctrines themselves, and to approve them when held by others, which their Church reaUy condemns ^ he brings forward evidence, that some of the dignified persons, who had sanctioned the Exposition of Bossuet, had at other times published Opinions directly contrafy to that which it maintains. He then declares the ob- ject of his own Treatise thus ; " Having by a long con- Verse among the Papists of our own a»d other countries ^iffcei^ed;, that, either by the ignorance or malice of their instructors, they have generally very false and im- . perfect notions of our opinions, in the matters in conr troversy between us; I have suffered: myself to be per- suaded to pursue the method of M. de Meauxfs Expor sitlon, as to the doctrine of the Church of Englaiul; and o^ose sincerelyj to what he pretends- is the opi- nion 9o£(the Roman Church, that form of faith that is opeiily professed, ahd taught without any disguise or dissMHulation among us." (See Pricfece.) This be does, following Bossuet article by artijcle; stating tjie doctrine of the Church of England, exposing his -at- tempts to palliate the Romish errors, and shewing by an appeal to her authorized forms, and the writings of her most celebrated defenders, what are the apinions really.held by the Church of Rome. Tiiis treatise hav- ing called forth " A Vindica^tion ,of the Bishop oi Cpa- dem's Exposition of the IJoetrine of the Catholic Ee4 424 APPENDIX. Churchj in Answer to a Book entitled an Exposition of the Dottrine of the Church of England, &c. with a Letter to the said Bishop. London. 1686" ;" Wake re- plied to it, in "A Defence of the Exposition of the Doc- trine of the Church of England against the Exceptions of M. de Meauxj late Bishop of Condom, and his Vin- dicator. London. 1686." In this latter work, he enters more at length into the subject; fully substantiating his former statements ; and proving, by citations from councils and authors of repute, that he had been justi- fied in his condemnation of Bossuet's work, as a so- phistical palliation of the Romish doctrine, intended to delude unwary Protestants. In the conclusion of the tract, he draws a comparative view of old Popery and new Popery; the former taken from authentic doeu" mehts, the latter from the Exposition of the Bp. of Meaux; tlius shewing that he has prevaricated in his account of the doctrine held by his Church on the ar- ticles of religious Worship ; Invocation of Saints ; Worship' of Images, Reliques ; Justification; Merits; Satisfactions; Indulgencies ; the Mass; and the Pope's Authority. The opinion of this celebrated work of Bossuetj which the able Exposition of Abp. Wake has enabled the English reader to form, coincides in all respects with, the judgment passed upon it by learned Protestant writers in foreign countries, as will suffici- ently appear from the following extract. '■• "i Nostris vero temporibus imprimis candor iste ftiit desideratus, et merito desideratus in celebri ilia Exposi- tionejtdei GatMlicce, quae omnibus in manuest, a doc- tissimo et ingeniosissimo Ecclesiae Romanse episcopo adornata. Vah, quam teguntur, velantur, extenuantur, emoUiuntur, pinguntur hie omnia ! quam caute dissi- mulantur, quam celeriter praetereuntur, si quae fucum non admittunt ! diceres auctorem hac in re salubre Horatii sequi consilium, suo Poetae^ quam instruit sua- dentiSj ut, quae " Desperat tractata nitescere posse, relinquat ; " Diceres, religipnem Ecclesiae Roinanae in hunc usque diem prorsus fuissp ignotam. Caecutivisse reformatorcs nostros, cum sibi in ea conspexisse visi sunt aliquam vel minimam secedendi causam. Errasse hpsos Patres APPENDIX. 425 Concilii Tridentini, qui tot anathetaata vibrariint in qnos? In homines secutn in omnibus cbnsentientes. Sed tegat ih^niosissimus auctor, quantalibet arte de- fectus Ecclesiae suae ; neminem faliet, neque quenquam hactenus fefellit, nisi'falli voluerit, et inanem Apostasiae prsetextum 'quaesiverit." "Equidem quod ad nos attinet, nihil aptiils est, ad nos in veritate confi'r- mandos, atque elegantissimus iste liber. Hoc lecto non amplius dubitare possumus, nostram religionem esse veram, caeterisque omnibus praastare. Videmus enim, excellentissimos praesules Ecclesise Romanap., cum suam religionem orbi commendare volunt, huic habi- tum nostrse religionis induere. Recte igitur credidimus hactenus : ipsi enim adversarii nostri, cum videri vo- lunt sanam habere fidenl, volunt videri credere, quod nos crediinus. Quare non est, quod nos fidei nostras poeniteat. Retineamus tantutnmodo depositum nostrum, et videamus ne quisquam hoc nobis eripiat ; neve illi, qui simulant, se eadem nobiscum velle incedere via, nos ihcautos secum in avia abducant." Werenfelsii Opascula, vol. i. p. 330. Edit. Lugd. Bat. 1772. '„■ , NOTE CXXXIV. The justice of these remarks will probably be ad- mitted by every attentive reader of the Annotations of Grotius iipon the Consultation of Cassiander. ' Parti- culaf reference may be made to his observations on the sieventh articie of the Consultation, {Grotii Opera^ torn, iii. p. 617. Edit. London. 1679;) to his animadversions on the remarks of Rivet on the same article, (p. 641;) to his note "De Auctoritate Traditionum," (p. 628;) and his animadversions on the remarks of Rivet on the same subject, (p. 647 ;) and to his endeavour to free the Hfaman Chuirch from the charge of idolatry, in his ani- linadversions on the remarks of Rivet respecting the twentieth article of the Consultation, (p. 644.) NOTE CXXXV. For particular infotmation respecting this transaction, the reader is referred tb Mosheim's Ecclesiastical' His- toiy, vol, vi. Appendix 4. Edit. 1811; From the nar- rative which it contains^ and the authentic papers sub- 426 APPENDirX, joined to it, viz. the correspondence of the Abp. with Mr. Beauvoir, Chaplain to the Earl of Stair, then at' Paris ; Drs. Du Pin, and Piers Girardin ; "it will appear, with the utmost evidence, 1st, That Abp. Wake was not the first mover in this correspondence, nor the pfersoti that "foiiined the project of union between the . English andGalKcan Churcheis. 2dly. That be never made any concessions, nor offered to give up, for the sake of peace, any one point of the established doctrine and discipline of the Church of England, in order to pro- mote this union. 3dly. That any desires of union with the Church of Rome, expressed in the Archbishop's let- ters, proceeded from the hopes (well founded or illusory it is not my business to examine here) that he at first en- tertained of a considerable Teforteciti©n in that Church, and from an expectation that its most absurd doetri«es would fall to the ground, if they could once be deprived of their great support, the Papal awthority ; — the destruc- tion of which authority-was the very basis of this corre- spondence." Moshdm's Hist, ut sup. vol. vi. p. 141. The following citations from the correspondence above al- luded to will sufficiently prove, that the Abp. was not prepared to surrender the smallest portion of the truth oif Christianity,, or of the independence of the English Church. In his letter to Mr. Beauvoir, marked N<».'^ in the Collection, he writes ; " I cannot tell what to say to Dr. Du Pin. If he thinks we are to take their diitecr tiori what to retain and what to give up^, he is utterly mistaken. I am a friend to peace, but more to truth. And they may depend u^n it,! shall always account our Church to stahd upon an equal foot with theiirs j scad that we are no more to receive laws from tbem> than we desire to impose any uppii them. In short, the Church of England' is free, is oi-thodo^ : she has a ple- nary authority within "herseflf, and has no need to I'ecur to any other church to direct her what to retain, or what to do. Nor will we, otherwise than in a brotherly way, and in full equality of right and power, ever con- sent to have any treaty with that of France. And therefore, if they mean to dealiwith ns, theymust ;lay ^own this for th^ fotindafion, that we are to deal with ©he a«lother «pon equal terms, if, 'cbnsfetliiitly with APPENDIX. 427 our: own estabUsbment, we can agree ,$pon a closer tmion with one another, well j if not, we are as much, and upon as good grounds,ia free independent Chuteh, as they are. And for myself, as Archbishop of Canter- bury, I have, more power, larger privileges, and a gifeater authority, than any of their Archbishops : from which, by the grace of God, I will not depart — .no, not fort the sake of an union with them." Again ; " I have no de- sign but what is consistent with the honour and freedom of our English Church, and with the security of that true and sound doctrine which is taught in it, and from wJiich no consideration shall ever make me depart.?' To Dr. Piers Girardin he wrote thus plainly his opi- nion respecting the primacy of the Papal see, (N°. 6. of the Letters,) refusing to give the Roman Pontiff more than an empty title of honour ; a title which, it appears from a former letter, (S°. 5. to Dr. Du Pin,) he was only willing to cede as a compliment to an episcopal throne fixed in a city which had once been the seat of empire. "NuUam unquam vobis stabilem inter vos paeem, aut catholicam cum aliis unionem, haberi posse, dum aliquid ultra merum honoris primatum hac •agoe^flm Pontifici Romano tribuitis. Hoc nos per aliquot sje- cula expert! sumus ; vos jam sentire debetis," &c. . The following citation from the same letter will shew, that he was as firm in his. declarations to, bis French correspondents as to Mr. Beauvoir, of his unr alterable determination not to sacrifice the truth for the sake of peace. "In eo te nunquam fall! patiar, quod me pacis ecclesiasticse amantissimum credas; omnia^ me illi come^piendtB danda putem, prtBter veritatem.'.'< NOTE CXXXVI. ..frMaximum antem sententiarum divortium inde est, quod alterutra pars putat alteram nonnullis divinis attributis nimis, mio tantum tribuere, ut reliquis Dei perfectionibus non satis consulatur. Reformat! nimirum AugiUistanaB Gonfessionis doctoribus ab idea entisper- fectissimi ita incipere videntur, ut.liantum divinse inde^ pendentiae, summo Dei doihinio ac jtistitise ejus tribaant, ut illius bonttati ac misericocdise non satis imo parum 428 APPENDIX. consulant. Contra vero reformati existimant, tantum Fratres Augustaaae Confessionis misericordise ac boni- tati divinse tribueue, ut non satis rationem habeant non mbdo infiniti Dei intellectus, sed illimitataeiUius inde- ■pendentiae, et summas justitise ac sapientiffi: putant reformati doctores, Deum omnium suorum attributorum in decreto sue ac universi productione simul rationem habuisse. Doctores'vero Augustanae Confessionis putare videntur, Deum primario bonitatis ac misericordiae suae extra se communicandae rationem gessisse, et his prima- riis dfe Deo conceptionibus insistendum esse putant, ad quos caetera omnia revocanda sunt," " Ab utraque parte in hoc maxime peccatur, quod consequentias sibi invicem ceu veras sententias imputant, licet altera pars a consequentia se abhorrere testetur, ab ea animum gerat alienum, earn quibusdam distinctipnibus eludat. Pars utraque consequentias, quas alter! parti tribuit, pejores esse clamat, illique majori jure imputari posse putat. Doctor Augustanae Confessionis dicit opiniones sequacium Calvini in Deum esse blasphemas, verae pie- tatis hostes, perniciosae securitatis matrem, planissimam ad desperationem viam &c. Ab his omnibus vero re- formatus quam maxime abhorret. Dicit contra refor- matus doctor, Confessores Augustanos, in Dei indepen- dentiam, justitiam, sapientiam, ac gratiae efiicaciam esse injurios. Doctor vero Augustanae Confessionis id minime admittere vult." Sta^'eri Tnst. Theol. Polem. vol. V. c. 20. p. 304. NOTE cxxxyiL During the greater part of .the seventeenth eentuj;y, numerous pacificatory treatises were published . by the foreign Protestant divines; which produced no other effect than that of perpetuating controversy, and em- bittering the discord already sown between' the Reformed and Lutheran churches. The, most distinguished writers of Irenica were however of the former persuasion : among whom may be mentioned David Pasaeus, Jo. Hoornbeek, Moses Amyraldus, Hen. Hottinger, and Jo. Hen. Heid- degeir; The arguments which; they employed were as various as the views and dispositions of the writers : l)ut almost all agreed in maintaining, that the differ- APPENDIX. 429 ences between the two contending parties involved ho fundamental articles of faith, and therefore a recon- ciliation might be effected, withPUt any sacrifice of essential truths. This however was strenuously denied by thfiir antagonists. Aad as the pacificators, with; a disingenuity not unfrequent among incensed contro- versialists, chose to represent all those wlio opposed their propositions, as hostile, not only to the mode, but to the object,, and as the advocates of perpetual and unmitigated contention; an asperity of recrimination was indulged on both sides, which soon rendered all hope of mutual agreement utterly visionary. ; Some Lutheran divines also engaged in the same unprofitable undertaking: of: these John Matthias, Bp. of Stenger in Sweden, and George Calixtus, have been mentioned as particularly zealous. The latter indeed did not, limit his endeavours to the reconciliation of the Calvinists- and Lutherans ; ".hut wished to reconcile the Romanists with both ; asserting that all, held the fun- damentals of Christianity, though in the case of the C^vinists and Romanists, he admitted, that gross errors had been mixed with their creed. But of all the paci- ficators of this period, the most indefatigable, and the most celebrated, was John Dury, a, Scottish divine ; who, though of humble statjpn and, but moderate attain- ments, contrivedby his. perseverance and enthusias.mtgto attract the notice and patronage of several leading men in our own Church ; and tp obtain a considerable de- gree of respect and consideration in Germany, and other foreign couUitrieS). He was ordained by Bp. Hall ; and appears to have held several preferments in^ Eng- land, as well as abroad; and after pursuing his wild and visionary projects without effect, for more than forty years, he at last retired to. the country, pf Hesse, where a quiet and respectable retreat was afforded him by the Regent of the country. In his Prodromus Tre- nicorum Tractatuum, he tells the reader, that he held solemnly devoted his life to the reconciliation of Pro- testants.: "Negotio tam sancto et piis, omnibus gra- tissimo, totum se fortunasque suas et omnes vitse »uss actiones, capite velato et conceptis verbis unice devp- vit." Id pursuance of this vow, he endeavoured to in- 430 APPENDIX. teres* the English Monarch Charles I. and the bishops in his Scheme; be entered into correspondence With the most learned men of the day ; and in the true spiKt of an enthusiast, interpreted every expression of respect and civility into an approbJat^on of his designs ; and de- nounced every person, who hesitated to admit their propriety or expediency, as an enemy to peace. From England be travelled into Germany, Sweden, atad Den- mark ; declaring that be had the sanction of the King, Abp. Laud, and other leading men ; and that he was commissioned by them, to inquire into the state and disposition of foreign Protestants, and to report the result of bis observations. " Ex Anglia discessi ad banc negotiationem promovendam, quod conscio rege atque !archiepisco|io', regnique cancellario, atque se- cretario, et aliis quibusdam senatoribus factum fuit, postquam illis exbibueram memoriale, quo illis demon- strabatur, quare per conscientiam tenebantur ad hoc studium promovendum concurrere. Huic memdriali responsum fuit ab archiepiscopo, quo jubebar exteris ecclesiis ejus nomine testatum facere, se huic studio impense favere, nee suo officio pro re nata defuturum. Sed turn, propter statum publicum nondum compositUitt' (nam hsec fiebant anno 1661) se de exteris ecclesiis cogitare non posse, donee ad pristinum statum restitu- antur: id ubi factuni fuerit, et si intellexerint ecclesias exteras ^iii proposito de consensu inter se stabiliendo persistere, et principes Protestantes velle negotium pub- licum facere, turn non defuturos se suo officio, et sere- fiissimo !regi fore auctores, ut una cum principibus ne- gotium promoveat." (See a Letter to Meisner from Diiry, cited in his Irenicum Duraeanum> p. 30.) It is kowever to be observed, that Meisner by lio means ad- mits the truth of his assertion. In another part of his work he plainly contradicts it. " Dn. Durseus autem nee legatus est, nee reip. causa missus, nee alterius mandata, sed sua tantum plaeita et proprii cerebri com- menta ad nos defert." (p. 379.) And again ; " Quan- quam unius atque alterius tam in'-ADgUa, quam alibi dege^tiuia consensum circumferet, addit tamen Hulse- mannus non paulo post quae sequuntur: inter illos ipsos Tbeologos Anglos, qui Duraeo testati sunt con- APPENDIX. 431 sensum suum de ineundo reconciliationis consilio (per subscriptionem instrumfeilti passim divulgati) nemo est Archiepiscoporum, nemo lEpiScoporum An^liae, Scotise, aut Hyberniae: et quanqliam deinceps Episcopi Sa- risburiensis, Dunelmensis, et EKoniensis in Anglia, Ar- QhiepiscopQS, et Episcopi Hyberniae; de suo con- sensu testati; sint, Duraeo, nee primarii tamen sunt, nee decima pars reliquorura in Anglia et Scotia Epi- scoporum." {Ibid. p. 38 1 .) Devoted however to this one object, he seems to have felt no scruple about the law- fulness of any means, by which he thought it might be sfecured. He addressed himself by turhs to the heads of every party, and to the leaders of every persuasion. He was at one time a suitor to Charles the First; at another, a pulpit orator, devoted to his rebellious Par^ liament : and when the reign of anarchy and fanaticisiiji was over,we find him again assailing the restored mo- narchy with his importunities; and endeavouring to re- commend himself to the notice of Clarendon, by a re- cital of his endeavours to reconcile the Lutherans and Calvinists. His own principles, both religious and po- litical, seem to have been as unsettled as the times in which he lived, and to have altered with every varia- tion of the ruling opinions. He was first an Episco- palian, then an acting member of the Assembly of Di- vides, and then an Independent. He took the Cove- nant, the Engagement, and every discordant oath, which was exacted by different parties as they succeeded to political powfer, until the Restoration ; and then, as we have seen, his great object was to recommend him- self -and his cause to the existing authorities ; and he felt no difficulty in returning to those principles of obe- dience to his lawful king, which' he had so solemnly disclaimed. His plan for uniting the different classes of Pro- testants was such as might have been expected from his own character and conduct : peace was his aim, peace on any t-erms, and by any sacrifice; rem quocun- que modo rem. He would have persuaded both Lu- therans and Calvinists to concede something of their peculiar doctrines, opinions, and rites, .out of deference to eaeli other^ and to agree in adopting some rhiddie 432 APPENDIX. systeMj in which the peculiarities of both might be compounded. ,",Utraque pars remittat aliquid de suo 3ive jure, sive dogmate, et ritibus, et in unam teritiam aliquam ex du^bus opinionibus conflatam, concedat." {Meisner, p. 404.) Or if this could not be admittedj^he proposed, that each should hold -their own opinions, but so tolerate those of the opposite party, as that ^-nec ccelo aut EcpJfisicB suce communione 'caochidat." (/Z»id..p» 405.) And then, as the grand remedy for every evSj the sure bond of peace, he recommends the prohibition of all controversy^ either by preaching or printing ; highly approving of the proposition made to him hy some divines of the chu^ehes in Transylvaijia; " Ut calumniarum profes^ores" (such were the titles by which all opponents of his plans were distinguished) '' in. templis et scholis coerceantur publicis piorum magistratuum edictis, quibus caveatur, ut non nisi ea proponant quae faciunt ad eedificationem etfraternitatem Christianam promovendam ; Et si ne turn quidem quieti esse velint, ab officio deponantur, aut certe multentur. Deiinde ut moderati doctores adhibeantur, qui altercandi et disputandi cacoethes atque pruritum in scholis tol- lant ; et nullum scriptum typographis excuderfe liceat, quod non ab omnibus et singulis professoribus diligen- ter sit examinatum, et juxta illorum censuras emenda- turn." Jbid. p. 4i6. Was it not. the property of enthusiasm to be blind to everjt thing but the assumed excellence of its, own ob- ject, it scarcely would have escaped the observation of Dury, that such a project as this, by silencing contro- versy, and placing the votaries of all opinions, however discordant, upon the same footing as to their present spiritual privileges and their future prospects, opened wide the door to every error, which the foolish heart of inan could engender; at the same titjie that his pro- posed mode of preventing polejnical discussion tended to establish an inquisitorial ^tyranny, which must im- pede the fair exercise of, reason, and leave the cause of truth without protection. In vain would the Apostle have inculcated, the duty of " contending earnestly for the faith," if; every controversy vpas to be forbidden ; in vain would he have taught his successors "to talsie heed APPENDIX. 433 to themselves, and to the doctrine ;" to " hold fast the form of sound words;" to '^divide rightly the word of truth ;" and *^ by sound doctrine both to expose and convince thc/gainsayers;" if, for every effort in the de- fence of orthodoxy, they were to be crushed by penal- ties, or silenced by deprivation. Meisner, who was one of Dury's most strenuous opponents, and with great ability, though perhaps moire severity of language than the occasion required, analyzed and exposed the futility and mischief of his project ; thus states, in the conclusion of his Treatise, thfe effect which would pro- bably have, followed on the success of such an attempt. " Nimirum vocant nos ad se, praete'xtu pads et con- cordi«e: verum hanc pacis redimendae conditionem prae- scribunt, non ut disceptando tractetur negotium, aut a qua parte Veritas stet, exploretur ; sed ut tacendo veri- tatem prodmmiSi et impiam doctrinam, apertascfue' in Deum blasphemias, tacito consensu nostro app'robemus. Nee hoc agunt, ut tranquillam reddant Ecclesiam ; sed ut ipsi in qutetam clanculum irrepant, et furtim since- ram Evangelii fidem adulterent, et quod reliquum est doctrines evangelicaj et vere Lutheranae, nobis 'eripiadt, et tanti boni possessiohe in totuin exuant. Consiliis suis qui vel tantillum - obloquuntur, nee, quo assiduis clamoribus vocant, prompte accurrunt, hos ecclesiastici belli tubas atque tibicines, classicum inter partes canen- tes, implacabiles, quin saxeos ac ferreos judicant. Nds autem ex adverse audiamus' vocem Christi dicentis, Ubi corpus, illuc convolabunt et aquilee. Audiamus Apo- stolum . hortantem,' ut simus Concordes, et consentiamus, sed m Chfisto. Audiamus gravissimam Hilarii admo- nitionem, Speciosum quidem nomen est pads, et pulchra opinio unitatis, sed nemo ambigit, earn demum veram pa- cem esse, quce est Christi, et earn Ecclesice unitatem ubi est sincera Christi Veritas, ubi' integer et doctrince et ammo- rum in Christo consensus. Hanc unice desideramus, hanc modis mediisque legitimis sectamur, hanc profusis ad Deum lacrymis precibusque assiduis dies noctesqtte efflagitamus." Meisneri IrenMwm Durceanum, p. 435. Edit. Wittebergae. 1675. For fuller, information on the subject of this note, the reader is referred to Walchii Bibliotheca Theologica, vol. ii. c. 5. sect. 14. §. 20; Ff 434 APPENDIX. Saxii Onomasticon, vol. iv. sect, 17; Mosheim's Eccle*. Hist. cent. 17. sec. 2. pt. ii; Kennet's Registet and Chronicle, Ecclesiastical and Civil, vol. i. folio. 1723. NOTE cxxxvin. Such was; the opinion of an elegant and amiable wfiter of the Calvinistic persuasion; and he gives it freely and candidly, though to the condemnation of some, who . had distinguished themselves on the side of the Reformed Churches. Speaking of their attempts to restore unity, he adds ; " Theologi isti, ut pacem tarn optabllem tamque necessariam inter nos et Lutheranos- fratres conciliarent ; existimaruift inveniendas esse hunc in finera Jbfmulas hquendi vagas, generaks, ambiguaa^ quibus, servata qualicunque opinionum diversitate, tarn LMtheri, quam Zuinglii et Calvini discipult haud diffi- cjilter subscribere posseiit. Sed si quod res est dicere licet, hac method© EcClesiae Christi. plus nocuerunt quam profuemnt, pacemque optatam potius impedive- runt quam promoverunt. Praeterquam enim quod ita se magis adversarii» sens suspectos, atque adeo invisos^ reddiderurit: quis non videt, veram pacem et concor- diam nieutiquam conisistere in earundem vocum, syllaba- rum, et litterarum pronuntiatione, sed aut in pleno circa omnia, anit, quia hoc cum ratione in hac animorum caligine sperari nequit, in sincero consensu circa fun- damental ia fidei Christianee dogmata^ simulque in mu- tua et Christiana tolerantia, quoad illas opiniationes, quas naturam et essentiam Christianismi minime consti- tuunt." Wermfelsii Dissertatio de Controverms Theol. rite tractandisi Opuscula, vol. i. p. 331. 4to. Lugd. Bat. 1772. NOTE CXXXIX. South calls this Covenant '■ the most solemn piece of peijury, the most fatal engine against the Church, and bane of monarchy, the greatest snare of souls, and mystery of iniquity, that ever was hammered by the evil and wickedness of man." Vol. v. Serm. II. Harsh as such expressions may now appear, the hypocrisy of its language, the purpose for which it was framed, and the villainies of which it was made the instrument, justly APPENDIX. 435 called forth the utmost severity of censure. That per- sons, who, according to the confession of one of their leaders, (see South's Account of the Speech of Sir H. Vane at his Execution, vol. \.ut supra,) were even then contriving the overthrow of the Church, the destruction of the monarchy, the ruin or proscription of all who dared to defend their religion or their King; should solemnly declare, that they " had before their eyes the glory of God, and the advancement of the kingdom of our Lord and Saviour Jesus Christ; the honour and happiness of the king's majesty and his posterity; and the true public liberty, safety, and peace of the king- doms : that they should venture to call God to witness the sincerity of their intentions, and humbly beseech him to strengthen them by his Holy Spirit for this end, and to bless their desires and proceedings with suc- cess ;" (see Covenant) was such a mockery of all that is sacred, such a prostitution of the terms and forms of religion, as is perhaps unequalled in the history of any other age or country. The oppression and persecutions which were perpe- trated by means of this Covenant have been so fully de- tailed by contemporary annalists, that it is needless to recapitulate them. Walker also, in his " Sufferings of the Clergy," has shewn how ready and effectual an en- gine it bec^lme for the destruction of the Church, and the spoliation of her revenues and her ministers. NOTECXL. " I must not fwget," says Clarendon, "though it cannot be remembered without much horrour, that this strange wildfire among the people, was not so much and so furiously kindled by the breath of the Parliament, as ofi;heir clergy; who both administered fuel, and blowed the coales in the houses too. These men having creeip- ,€d into, and at last driven all learned and orthodox men from the pulpits, had, as is before remembered, from the beginning of this Parliament, under the notion of reformation and extirpating of Popery, infused seditious inclinations into the hearts of men against the present government of the Church, with many libellous invec- Ff 2 436 APPENDIX. tives against the State too. But since the raising an army, ahd rejecting the King's last overtures of a treaty, they contained , themselvres within no bounds, and as fteely and without controul inveighed agilinst the pier- Son of the King, as they had before against the worst malignant; prophanely, and blsispliemously applying whatsoever had been spoken and declared by Gdd him- self, or the Prophets, against tlie niost wicked and impi- ous kings, to incense and stir up the people against their most gracious Sovereign." History of the RebeUi6fn,h. 6. vol. ii. p. 17. folio. This was principally the Work of the lecturers; men chosen by the Parliament from the most violent and audacious of the Nonconformist' priearchtirs, and forced upon the established Clergy; who were compelled to surrender their pulpits to them, in viola- tion of their legal and undoubted rights, by a series of the most vexatious and harassing proceedings. "If any grave and learned minister refused to adrhit into his church a lecturer recommended by them, (and 1 am confident there was not, from the beginning of this Parliament, one orthodox or learned man recommended by them to any church in England,) he was presently teqtiired tb attend upon the committee, and not dis- charged till the Houses met again ; %nd then likewise, if he escaped commitment, continued^, to his intolerable loss and trouble : few men having the patience to endure that oppression, against vvhiich they knew not whither to appeal ; and therefore in the end submitted to what they could not resist'; and so all pulpits were supplied with their seditious and schismatical preachers." Ibid. b., 4. voh i. p. 233. folio Edit. The miserable effects resulting from the labours of these men cannot be more forcibly set forth, than by the following observations and narration of South. " How," says he, " came so many thousands to fight and die in the same rebellion ? Why they were deceived into it by those spiritual trumpeters, who followed them with conlirtual alarms of damnation, if they did liot venture life, fortune, and all, in that which wickedly and devilishly those 'impostors called the cawse 0/ God. So that I mjself have heard one say, (Colonel Axtell,) APPENDIX. 437 whose quarters have since hung about that city, where he first had , been deceived; that he, with many more, went to that execrable war with such a controuling horror upon their spirits, ,from those sermons, (he particularly mentioned those of Brookes and Calamy,) that they verily believed that they should have been ac- cursed by God for ever, if they had not acted their part in that disipal tragedy, and heartijy done the Devil's work, being ^ so effectually called and commanded to it in God's name." Southyvo], i. Serm. XII. NOTE CXil. Additional testimony of the same kind may be pro- duced in abundance. Matthew Newcomen, in a ser- mon preached before the two Houses of Parliament and the Assembly of Divines, so early as July 1643, when the Covenant had. not yet been solemnly taken, though its principles had been universally acted upon, wherever the influence of the Parliament extended, breaks forth, into the following declamatory lamentation over the religious contentions, by which the kingdom was then harassed. " O the bitter divisions and digladiations of Protestants amongst themselves in these bleeding times. For. the divisiom of Reuben. there. are great searchings of heart; for the divisions of Reuben there are great search^ ings of heart, ilo\y Rvdley and Hooper, though in the times of the peace and liberty of the Gospell, they could never agree about black and - white^ but had many wrathful bickerings, yet in time of persecution for the. Gospel, they could, as their own expression is, agree in red; when God came to put them together in tears, and sufferings, and blood, they. could forget all differ- ences of judgement then, and love, and live, and die together, as brethren. Doe these know what spirit they, are of, that at such a time as this, when all the true- hearted Protestants in England are put, in one cala- mitous, suffering, bleeding condition, are yet quarrel- ling , about their own opinions, weakening the Protest- ant party by ^b-divisiom, which if united is scarce enough to withstand the common .adversary?" And Baxter, in one of his tracts, written after he had more / fully experienced Jihe bitter consequences of that un- Ff3 ' 438 APPENDIX. godly work, in which he himself had borne so con- spicuous a part, declares ; " I have had so great oppor- tunity in my time, to see the working of the mystery of iniquity against Christian love, and to see in what manner Christ's Ijouse and kingdome is edified by divi- sions, that if I be ignorant after such sad experience, I must be utterly inexcusable, and of a seared conscience, and a heart that seemeth hardened to perdition. God knoweth how hardly sin is known in its secret root, till men have tasted the bitterness of the fruit. Therefore he hath permitted the two extreams to shew themselves openly to • the world in the effects ; and one must be notedy and hated, and avoided as well as the other. I thought once, that all that talk against schism and sects did but vent their malice against the best Christians, under those names : but since then I have seen what love-killing principles have done. 1 have long stood by, while churches have been divided and subdivided ; one congregation of the division labouring to make the other contemptible and odious; and this called the preaching of truth, and the purer worshipping of God'; I have seen this grow up to the height of Ranters in horrid blasphemies ; and then of Ctiiakers, in disdainful pride and surliness ; and into the way of Seekers, that were to seek for a ministry, a church, a scripture, and consequently a Christ. I have many a time heard it break out into more horrid revilings of the best minis- try and godliest people, than ever I heard from the most malignant drunkard : I have lived to see it put to the question in that which they called, the little Parlia- ment, whether all the ministers in the parishes of Eng- iand should be put down at once. When kme was first killed in their own breasts by these same principles, which I here detect, I have seen how confidently the killing of the King, the rebellious demolishing of the government of the land, the killing of many thousands of their brethren, the turning and overturning of all kinds of rule, even that which they themselves set up, have been committed, and justified, and prophanely fathered upon God. These, with much more such fruits of: love- killing principles and divisions, I have seen," Baxter, Cure ofCh. Divisims, Preface. APPENDIX. 439 NOTE CXLIL Bp. Burnet's Exposition is in many respepts a valu- able work; and, as a summary of the opinions held iby disagreeing theologians on the several important, doc- trines treated in the Articles, perhaps its place could not be readily supplied. But though it may be usefully and safely consulted as such, it can scarcely be con- sidered as a guide to the real sense of the Articles ; and the student who expects to be directed by it in his search after the authorized doctrine of the Church of England, will sometimes lament that the studied impar- tiality of the author has tended rather to perplex than assist him in forming his judgment upon some very intricate questions. In this respect the title of thp treatise has perhaps raised expectation, which its con- tents have disappointed ; and this may have contributed to induce many excellent men to join in its condem- nation with those who have considered it favourable to an undue latitude of interpretation. Such was cer- tainly the light in which ijt was viewed by many of tlie clergy on its first publication ; for the Lower House of Convocation laid a formal complaint against it, before their metropolitan and the other members of the Upper House; in which they gave it as their deliberate opi- nion, '* that the said book tends to introduce such a latitude and diversity of opinions, as the Articles were framed to avoid." See Mnckes's Prefatory Discourse, p.6. It may perhaps be said, that at this time parties ran higii in the Church as well as in the State; and that the minds of men were too much inflamed to be capable of forming a candid and impartial judgment. Some allowances undoubtedly should be made for the influ- ence of angry feelings : but the complainants, it is to be observed, did not rest in unsupported allegations. Dr. Binckes published a statement of some at least of the reasons by which they had been guided; and though an unnecessary warmth of expression may probably be ob- servable in his discourse, it cannot be denied that great severity of language was also employed on the other side, although no attempt was made fairly to meet his Ff 4 440 APPENDIX. arguments. (See Remarks on the Examination of the Exposition of the second Article of our Church by Gilbert, Id. Bp. of Sarumy.p. 2 — 70 Without however im- peaching the integrity, or depreciating the ability of either party, we. may now try the cause by its own me- rits; and it will perhaps be allowed, that such a latitude as the author of the Exposition seems in his Introduc- tion willing to admit, would materially lessen the in- tended good effect of subscription. The Articles were drawn up " for the avoiding of diversities of opinions, and for the stablishing of consent touching true reli- gion." And still farther to secure this object. King Charles I. in his declaration prefixed to them, A. D. 1 628, expressly forbade any man " to put his own sense or comment to be the meaning" of that article, which was then particularly the subject of controversy ; and directed that it should be taken in the literal and grammatical sense. And Bp. Burnet appears to allow, that this rule was also to be applied to all the Articles generally. (See his Introduction to the Exposition, } It appears then, that the composers of the Articles designed them to convey some definite meaning; as otherwise tjiey never could have prevented " diversities of opi- nions :" it was also evidently the intent of the declara- tion, that some one interpretation should be universally adopted; for " the avoiding diversities" is still the ob-' jedtion in view; for this purpose it is strictly en- joined, that thereafter no man should "put his own sense or comment to be the meaning of the article." The conduct therefore, of the Church is intelligible .and consistent. To prevent diversities of opinions, she draws up. a fprmulary of faith, which she requires all her mi- nisters to subscribe ; and finding that this formulary itself has Ijeen differently understood, she still farther enforces uniformity by binding all who subscribe to her Articles^ not to put their own comments upon them^ but to take them in the literal and grammatical sense. But the learned Prelate has hazarded the removal of all the defences against diversities of opinion which the Church, had raised. For >he lays down this as a rule of interpretation; that, because every subscriber is directed to take the Articles in their literal and grammatical APPENDIX. 441 sense, therefore, " when an article is conceived in sucK general words, that it can admit of different literal and grainmatical senses, even when the senses given are plainly contrary one to another, yet both may subscribe the article with a good conscience, and without equivo- cation." (See Introduction to the Eaoposition.) Such a canon, were it once admitted, would render the subscrip- tion ,of the clergy nugatory, as far as it was intended to establish "consent among them touching true re- ligion." The skill of every subscriber might then be lawfully exercised, to discover what new sense tiie words of any article could be made to bear ; and the effect would be, that every man would put his own sense or comment to be the meaning of the article. The author of the Exposition has shewn us, that very different meanings may, by an exertion of ingenuity, be attached to the same words ; and itis notorious, that language can scarcely be framed, which may not be liable to the. same process. But it may be asked, if the words of some articles will bear different senseSj each of which may be made to appear literal and grammatical, how are we to select, out of this variety, that one sense, which they were meant to convey ? This has been so well answered by Dr. Binckes, that I cannot do better than adopt his words, " The Articles, no doubt, as well as other compositions, notwithstanding all the care that hath been taken about them, might be liable to many different interpretations, since even the Scriptures them- selves are so: but that which makes it not very easie for a diligent enquirer to be at any great loss as to the true' sense ofour Articles, is our having so many stand- ing expositors and interpreters of them, provided by the Church itself; all which do speak its sense, and are of the same authority as the very Articles themselves. If any thing in the Articles may seem to carry a double meaning, or may be said to be obscure, we have the Homilies, the Liturgy, the Kubrick, the Canons ; we have the uninterrupted practice of the Church, and the writings of the many learned divines our Church hath been blessed with for sevenscore years and. upwards, by way of sure conveyance of what may be called-1;radition. All these helps we have whereby to be ascertained of 442 APPENDIX. the true import of the Articles, insomuch as to make it hard for any one to plead ignorance in any thing mate- rial; so effectually hath the Church provided against diversity of opinions in those who are admitted to the ministry, aiiid are qualified thereto, by subscribing to the Articles ; there being nothing more plain, than that the design of the Church in framing the Articles, and suiting them to her known established doctrines, was, that all her children should agree in such necessary points of religion, as she hath thought fit to put toge- ther for the more -easie information and instruction of all isuch as pretend to be of her communion." Pre- fafory Discourse to an Examination of a late Book en- titled, '^n ExposiUon,' &c. p. 13. Lond. 4to. 1702. Such then being the case, it surely becomes all who declare that they willingly and ex animo subscribe to articles, upon which they kiiow that they are not to put their own sense, ,£rst to enquire diligently what is the sense in which the Church understands them; for in that sense, and in no other, does she expect them to " ac- knowledge all and every article to be agreeable to the Word of God ;" and thus it is that she intends to avoid diversities of opinions, and to establish consent touching true religion." To suppose otherwise and that the Church , designed to " encourage persons of very differ- ent persuasions, and opposite constitutions, to subscribe to the same Articles, under colour of the words admit- ting different grammatical senses, would not redound very much to its credit, if Bp. Taylor in his Ductor Dubitantium he in the right: where, speaking of the lawfulness or unlawfulness of subscribing with this sort of reserve, he has this expression; "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." jDwtor Bub. 1. iv,. c. 4. v. 23. §. 1, 2, 3. "To talk of what the words will bear, may do well enough in pleacUngs upcm deeds and covenants in common law; but where religion is concerned, men are supposed to proceed according to equity and with sincerity; when the sense of the Church fe any way ^o made known to us, as that we cannot well APPENDIX, 443 be Ignorant of it, without shutting our eyes so close as to amount to an affected blindness, we are not to pre- tend to put constructions of our own upon the decisions of the Church, under colour of some grammatical sense the words may with some force be made to bear j though where we have no such way of coming to the ri^ht sense of an article, and the Church by its si- lence may seem to leave men to their own thoughts; there no doubt all men are at liberty, the Church not having thought it needful to provide against diversities of opinions in things of less moment, determining only the more essential necessary doctrines in religion j but what does appear to be determined by the Church in her Articles, that we ought to assent to and agree with her in, or not subscribe." Prmf. Disc, ut sup. p. 29. NOTE CXLIII. By a special commission under the Great Seal, ten bishops and twenty divines were empowered to meet, and prepare such alterations in the Book of Common Prayer, and Canons, as might be fit to lay before the Convocation : and it appears, that they did not limit their views to a ' revision of the language of the Li- turgy ; but that they proposed either entirely to lay aside those ecclesiastical rites and ceremonies, with which the Nonconformists had refused to comply, or to dispense with their use where scruples were alleged against it. Persons were to be allowed to receive the sacrament without kneeling, though that was to be still," the received and favoured posture." Burners man Time*, vol. ii. p. 32. In baptism, it was probably in- tended to concede the same liberty, respecting the sign of the cross, and the use of sponsors : and the chanting in cathedrals was to have been discontinued, as well as the use of the surplice. Such at least' were the. altera- tions generally supposed to have been in contemplation. (See the different accounts given of the proceedings of the commisioners — Calamy's Life of BcLscter, vol. i. cap. 17.) And it Js known that Bp. Burnet, who had great influence among the commissioners, was favour- able to them. (See Burnet's own Times, vol. ii.p, 636.) It was part of his plan also to have remored 444 APPENDIX. the obligation of subscribing to the Articles; letting them still continue the standard of doctrine, but up- holding this standard by censuring those who deseited it, instead of requiring subscription as a previous quali'-. fication for the ministry. {Burnet^ ut supra, vol. ii, p. 634.) If however it is better to prevent an evil, than to remedy it ; if consent touching true religion, and the concord" and unity consequent upon it, are more likely to be secured by allowing those only to teach in the Church, who will conform to one known system of doc- trines, than by inflicting punishment on those, who in- culcate contrary tenets ; it will be acknowledged, that the Bishop's scheme was little calculated to be of real service to the cause of peace or truth. It does not however appear that this plan* was ever entirely matured : some even of those divines who were named upon the commissipn^ soon discontinued their attendance, declaring themselves dissatisfied with the proceedings. " They said that the altering the cus- toms and constitution of our Church to gratify a peevish and obstinate party, was like to have no other effect on them, but to make them more insolent ; as if the Church, by oiFering these alterations, seemed to confess, that she had been hitherto in the wrong. They thought that this attempt would divide us among our- selves, and make our people lose their esteem for the Liturgy, if it appeared that it wanted correction." Bur- net's own Times, vol. ii. p. 31. It is probable that some of these divines, had they been their own his- torians, would have stated their reasons for dislikmg the comprehension somewhat more forcibly ; but at all events, the notorious fact that these proceedings were disagreeable to a large proportion of the clergy, sliould have induced the projectors to pause before they urged on a scheme, which they knew to be distasteful to the > It should be mentioned, that the idea of a comprehension did not originate with Bp. Burnet, or the divines who thought and acted with him i it was first proposed by Abp. Sancroft : but by his plan it was in- tended to provide efFcctually for the entire preservalion of iheJoctririf ^go- vernment, and tBdrjii^ of the Church ; and could his object have been thtis attained, every true friend of religion would have been zealous in i^ pbrsuit. See Bp, IVate's Speech at SacXeverelPs Trial. APPENDIX. 445 members of tlie Church, though they were by no means certain that it would satisfy its opponents. It surely could be no safe or expedient measure of union, which created jealousies and divisions w)i*/im the Church, but did not ensure peace without. Had some portion of the moderate and conciliatory feelings, which the advo- cates for a comprehension maintained in their dealings with the dissenters, been bestowed upon those of their own brethren, who could not conscientiously give their assent to these proposed concessions, the Church would have been preserved from the evils of internal discord ; and they would have- escaped the mortification of wit-- nessing the failure of their design. Burnet himself confesses, that the opposition it ex- cited was too considerable to be overcome. "It soon became very visible, that we were not in a temper cool and calm enough to encourage the further prosecution of such a design." Own Times, vol. ii. p. 3,S. And another writer, who lies under less suspicion of leaning to either party, draws a melancholy picture of~ the dis- sensions which it occasioned.' " No misfortune so sen- sibly afflicted the Church, as this dissension between the clergy. For hitherto our clergy had lived with great concord among themselves, not to be divided by any arts of their adversaries. For in the late tinies, under their most afflicted condition, when they were turned oiit of, or sequestered from, their livings ; by reason of their good correspondence with one another, they bore their afflictions the more easily. And after- wards, when their condition was bettereid, no envy, which' is wont to dissolve the friendship of others, was able to interrupt their amity. But now, when all of them, perhaps, in their several ways, were desirous to promote the good of the Church, they unfortunately accused each other for carrying on designs for its ruin." Niclwh, Defence of the Church of England, Introduc- tion, p. 123. It is however to be observed, that, while these unhappy differences^ of opinion prevailed among the clergy, as to the propriety or expediency of these jbrpposed alterations, as respected the interests of the Church ; the conduct of the dissenters was not such, as to encourage an expectation, that they would have been 446 APPENDIX. cQnciliajigd by theip. " The Nonconformists," sayS Nichols, " by no public or private writing that I know ofj shewed any propension to an union, or signified what alterations in the ecclesiastical constitution would satisfie them, so as to come into the Church." Defence of Church of England, Introduction, p, 141. It is never- tfheless plain enough, from the observations of Calamy in his Life of Baxter, published not long after, that they would not have consented to any thing short of an allowance of presbyterian orders, as giving a valid title to the exercise of the ministry in our Chufch. (See Life of Baxter, vol. i. p. 448, and note. 2d Edition.) NOTE CXLIV. The controversy respecting occasional conformity was continued at intervals during nine years ; from A. D. 1702, when a bill to prevent it was first brought into Parliament; until the end of the year 1711, when the practice was at last restrained by a law. The rea- soning urged on both sides, in the debates on the dif- ferent bills which were successively introduced into the two houses of Parliament during this period, may be found briefly stated in Burnet's History of his own Times, vol. ii. ; and more at length by Calamy, in his Life of Baxter, vol. i. ch. 19. The practice itself was defended by some of the more violent Dissenters ; who even appealed to the conduct of our Savibur and his Apostles in its support; and asserted, that the princi- ples of the occasional conformists were truly Christian and Catholic. (See Cahtmy's Baxter, vol. it p. 650.) They took advantage also of the observations which had fallen from some of the adversaries of the bills in the House of Lords ; and suggested, as they had done, that occasional conformity would be an advantage to the Church, and would weaken the Dissenters. But it was so evident, that, had the Dissenters really expected this to be the result, they would never have thought them- selves aggrieved by an act for its prevention ; that suchj remarks could have had little weight with men of any reflection. Occasional conformity seemed indeed so plainly, indefensible, upon any ground, on which the Nonconformists had hitherto attempted to justify their APPENDIX. 447 separation ;. that the; wiser and more moderate of thai? party spoke in very cautious and qualified terms upon the subjects "It is not indeed to be thought," saixi one of their writers, " that the judgnjenfe and practice of such men (the occasional conformists); can be throughout approved by our reverend fathers and bre- thren of the Established Church : as neither can we pretend it to be so universally by ourselves. But we are remote from any, the least suspicion, that persons of so excellent worth and Christian temper, as now preside over the Established Church, can suffer them- selves to judge or censure men of this sentiment,, as being, for this single reason, men of hypocritical and insincere minds ; but that they will rather think it pos- sible their understandings may be imposed upon, so as tljis may be the judgment, in the whole, of a sincere though misinformed conscience." See Mr. Howe's Let- ter, Calamy's Life of Baxter, vol, ii p. 580. It could not however be concealed, that, although the more rigid separatists were probably influenced by conscien- tious motives^ they who conformed occasionally were for the most part actuated by views of interest or am- bition ; and however they attempted to disguise their real object, by professions of enlarged and liberal views, and a desire not to confine their communion to any one sect or party of Christians, but to have an univ^sal and comprehensive charity towards all that belong to that mystical body, (see Moderation a. Firtiie, hy James Owen, as dted by Calamy, Life of Baxter, vol, i* p,, 650.) it was evident, that a desire to share in political power led to the practice, and that it was, what the author above referred to would willingly have disclaimed, " a crafty invention to get into place." The observations of Calamy on the passing of the bill will set the real cause of the dissatisfaction with which they viewed its provisions in too clear a light to be mistaken. ' " Thus after fifty years exclusion from; the public diurches, by the act of uniformity, during the one half of which they were exposed to great ri- gours and severities, though during the other half they have had more liberty, are the poor Dissenters excluded the service of the State. So far are we from any hopes 448 APPENDIX. of a coalition, which has been so often talked ofythat nothing will do but an entire submission. Consdmees truly scrupulms may indeed still have their liberty : but they that would be capable of any places of profit or trust, must quit the meetings after March 25, 1712." Ca- lamy's lAfe of Baxter, vol.i. p. 725. NOTE CXLV. Whatever might have been the intention of the learned Prelate (Burnet) himself, the language, which he tells us that he ventured to use in opposition to the bill,, was certainly capable of. this construction. It was language, which inight be appealed to for the de- fence of any latitude of practice, with resjpect to church- communion, in which the waywardness of a man might incline him to indulge. The speaker should have been aware, that the case of an occasional conformist in this country was not analogous to that of a member of the Church of England atlj^nding the worship of a Pro- testant church during his residence in a foreign nation. " I ventured to say, that a man might lawfully com- municate with a Church, that he thought had a worship and a doctrine uncorrupted, and yet communicate more frequently with a Church, that he thought more per- fect: I myself had communicated with the churches of Geneva and Holland; and yet at ^ the same time com- municated with the Church of England : so, though the Dissenters were in a mistake, as to their opinion,' which was the more perfect Church, yet allowing them a toleration in that error, this practice might- be justi- fied." Burnet's own Times, vol. ii. p* 364. See also the arguments used by the managers for -the lords, at the Conference of the two Houses respecting the bill. '' It is presumed , tbsit by these wotds, " at the same time," &c. the' Bishop only meant that he continued a member of the Church of Eng- land, and as such in communion with it. For if he designed to say, that, when in Holland or Geneva he had the same opportunities of at- tending the public service of his ovrn Church, as when in Etigland j and yet occasionally left it to communicate with the churches of thos^. coun- tries ; hl$ case certainly bears a nearer analogy than was at first imagineil to that of those persons, who^ conduct the best men of their own party scarcely venture.d to justify. APPENDIX. 449 {C&lamy's Baxter, vol. i. p. 630, 632, 633.) In a postscript addressed to occasional separatists, in " Dau- "beny's Guide to the Church," the reader will find some observations, which will give him, a much clearer idea of his dlity, as a member of our own excellent Church, than can be drawn from the language above quoted. NOTE CXLVI. Bp Hoadley, in his " Preservative against the Prin- ciples and Practices of the Non,- J urors," published A. D. 17I6, laid down the following positions, as " the first principles of all truth and Christianity in its first simplicity." That " every man may find it in his own conduct to be true, that his title to God's favour can- not depend upon his actual being or continuing in any particular method; but upon his real sincerity in the conduct of his conscience." That ." the favour of God follows sincerity, considered as such ; and consequently equally follows every equal degree of sincerity." That "when men are secure of their integrity before God, and of their sincere disposition'to search after his will, and to receive the truth, in the love of truth, whenso- ever and from whomsoever it is oiFered, this will lead them "(as it ought all of us) not to be afraid of the ter- rors of men, or the vain words of, regular and uninterrupted successions; authoritative benedictions, excommunications, or abfolutions; nullity or validity of God's ordinances to the people, upon account of niceties and trifles; or any other the like dreams." It was maintained by his acute opponent, that by the latter position thus much must be implied : " Be not afraid of the terrors of men, who would persuade you of the danger of being in this or that communion, and fright you into particular ways of worshipping God; who would make you believe such sacraments and such clergy are necessary to recommend you to, his favour: these we may contemn, if we are but secure of our in- tegrity." And when taken in connection with the two former positions, (and in the Bishop's tract they form a connected series of argument ; the several propositions being only disjoined from each other by the instances which he has selecteid to illustrate each as he proceeds,) 450 APPEN^DIX. Mr. Law considers himself justified in asserting, that " he has not wifested his Lordship's meaning by saying, that, abcording to these notions, if a man be not an hy- pocrite, it matters not what religion he is of. Not only sincere Quakers, Ranters, Muggletonisns, and Fifth' Monarchy Men, are as much in the favour of God as ^y of the Apostles ; but likewise sincere Jews, Turks, and Deists, are upon as good a Ijottom, aud as secure of the favour of God, as the sincerest Christian. For your Lordship saith, it is sincerity, as such, that pro- cures the favour of God. If it be sincerity, as such, then it is sincerity independent and exclusive of any particular way of worship: and if the favour of- God equally follow every equal degree of sincerity, then it is impossible there should be any difference, either as to merit or happiness, between a sincere martyr and a sincere persecutor ; and he that burns the Christian, if he be but in earnest, has the same title to a reward for it, as he that is burnt for believing in Christ." Law's first Lietter to Bp- Hoadl&f. To follow Mr. Law through his whole examination of these and other positions laid down by his oppo- nent, would be here unnecessary ; for the three letters, in which it is contained, are by no means didicult of access. Besides, the argument itself would suffer from Compression ; and it would be alike unjust to the learn- ed writer, and ta the cause he was advocating, not to leave him to maintain it in his own words. A careful perusal and comparison of these letters with the publi- cations tli'ey were designed to answer, will be a useful exercise for the tlieological student. Bp. Hoadley's works are printed in three large folio volumes : the first of these contains the " Preservative ;" and the se- cond, all his tracts relative to " the Bangorian Contro- versy.*' The letters of Law were republished in " The Scholar Armed;" a collection of tracts, which should be found in the library of every Clergyman. NOTE CXLVIL Tlie petition expresses, that the petitioners " appre- hend subscription to be a great hindrance to the spread- ing of Christ's true religion : as it tends to preclude, at APPENDIX. 451 least to discourage; further enquiry into the true sense of Scripture, to divide communions, and cause mutual dislike between fellow Protestants." They declare their opinion, " that it tends (and the evil daily in- creases) unhappily to divide the clergy of the Establish' ment themselves, subjecting one part thereof, who as- sert, but their Protestant privilege to question every human doptrine, and bring it to the test of Scripture, to be reviled, as well from the pulpit as the press, by another part, who seem to judge the Articles they have subscribed to be of equaV authority with the holy.Scrip- ture itself." (See a Copy of the Petition, Gent. Mag. Feb. 1772.) In the debates in Parliament, among other arguments in favour of the petition, this was urged; *' that a happy opportunity was now offered of opening such a door for. the Dissenters, as it was probable that mOiSt of them would enter in, at, and thereby be received in the bosom of the Established Church : that instead of weakening it, this would be a means of givingit such a firmness of strength, as nothing could shake ; and that the Church of England could never be in any dan- ger, while the hierarchy and bishops existed." On the contrary, it was insisted, by the most moderate of the opponents of the petition, " that.it was necessary that those,- who were appointed to be the public teachers and instructors of the people, should be bound by some cer- tain principles, from which they were not to deviate: that to prevent the disorder and confusion incident to so great a number, it was also, necessary, that some public symbol should be established, to w;hich they should all assent, as a mark of their conformity and union; that a simple assent to the Scriptures would in this case be of no signification ; as* every day's, expe- rience shewed, that no two would agree in their general construction of tbeai-; and that it was too well known, that the greatest absurdities, and even blasphemies, had at diiFerent times .been attempted to ha\?e- been sup- ported or defended upon their authority. It was also said, that so far as subscription related to the clergy, who were those principally concerned, it would not be considered thatithey suffered any injustice, as they were under no necessity of accepting benefices contrary to Gg2 452 APPENDIX. tlieir conscienees; and if their scruples arose afterwards^, tliey had it always in their power to quit them ; and that every man now, according to the prayer of the pe- tition, was at liberty to interpret the Scriptures for his own private use ; but that his being authorized to do so for others, contrary to their inclination, was a matter of a very different nature." Many also opposed the pe- tition, " because they would not give any opportunity of increasing our civil dissensions by lighting up the more dangerous flames of religious controversy." Votes for bringing up the petition, Jl; against it, 217- Ma- jority against the petition 146. (See Annual RegtsteTf ] 772.) A collection of various papers, published at the time, on both sides of the question, may be found in the Gentleman's Magazine for 1772 and 1773. Dr. Worthington, in his " Irenicum, or the Import- ance of Unity," London, 1775, has some remarks, which seem to bear reference to this project. ", Con- scious however of the necessity of some bapd of union, at least in appearance, subscription to the Scriptures alone is proposed, as what would answer all the intents and purposes of subscription = vvhatsoever. Whereas it would really answer no other end, than that of an unli- mited latitude, which alone is aimed at ; so contrary to all union, and all the purposes of it. For the experi- ence of all ages may teach us, that the Scriptures alone, though all things necessary and sufficient to salvation are plainly taught in them, yet are not a sufficient pre- servative to themselves from being misunderstood, and wrested by those that are unlearned and unstable, unto their own destruction. This is what Scripture itself informs us of. It is therefore the highest absurdity to think, that a vague subscription to, these same Scrip- tures should be an effectual preservative against all those false doctrines, which ha'Ve, age after age, been grafted upon them ; and should alone prove an ade- quate mea,ns of uniting us in the same judgment, con- cerning the great; truths contained in them. Hence <= It appears, from contemporary records, that this formed part of the ae$ign of those who favoured the petilioit. See Gentitman't Magazim, lZ?a. p. *12. APPENDIX, 453 the wisdom of the Church hath, in all ages^ found it expedient and necessary to guard and fence about thieni, with more explicit declarations of such doctrines, as she perceived were in danger of being perverted from their first and primitive sense ; especially if they were some of the most fundamental ones, that were struck at ; and by all the prudent means in her power, to be watchful over the sacred trust committed to her; and to keep the word of God from being coirupted and de- ceitfully dealt with. But supposing subscription to the Scriptures alone were to take place— supposing no other test were required, than a declaration, that a man was ' a Cliristian and a Protestant; and that as such, he received the revelation of the will of God contained in the Scriptures of the Old and New Testament, as the rule of his faith and practice;' would all stand,' to this; test ? would this give universal satisfaction ? A considerable body of Protestant Dissenters soon entered a caveat against this test ; and prayed to Parliament, that the petition for this request might not be granted j alleging, among several other reasons, that ' a very great number of Protestant Dissenters, ministers and others, would be dissatisfied, if the intended alteration were to take place.' And with regard to those that would be satisfied for the pfeseat, are they quite sure that all would continue long in the same mind ? that some farther alteration in the mode of subscription would not be wanted ? whether some would not be for refining upon it ? and for making some reserves, some exceptions, and explanations of the sense, in whidi they subscribed. Or declared ? They now propose to subscribe in a certain form of words, to be observed by all : possibly some may be found, who will not sub- scribe in any words but their own. Dr. Hartley disap- proved of subscribing to the Scriptures at all. 'It seems needless, or ensnaring,' says he, 'to subscribe even to the Scriptures themselves. If to any particular canon, or copy, &c. ensnaring; because of the real doubts in those things. If not, it is quite superfluous, from the latitude allowed.' And I am really so far of his mind, that if we are to have no other subscription, than such a one to the Scriptures, that may as well be «^3 454 APPENDIX. let alone ; and we may even be without any subscrip- tion at all." fVorthington's Ifenicum, p. 137. NOTE CXLVIlL Grotius has himself recorded his own sentiments upon this subject. " Pacem amavi semper amoque, et ad cam labores meos qua publicos, qua privatos dirigo, ut eam obtineamus primum inter imperia Christum profitentia, deinde in Ecclesia quam unam Christus esse voluit : pacem autem intelligo illsesa ilia veritate, quam nobis sacra Scriptura et perpetua traditio consignant. Cum vero pax, etiamsi facta esset, servari non posset sine certo regiminis- ordine, amo et ordinem eum quem longa saeculorum veterum experientia probavit. Haec qui amant fieri non potest, quin in odiaincurranteorum qiil bellis ac dissidiis frui volunt, qualium nimis ferax est hfec eetas. Tales pacis hostes in me et pacis in- dium insurrecturos satis praevidi ac facile patior, sblor- que me conscientia honestissimi propositi, cui promo- vendo ea attuli, qufE mihi pro ingenii ac lectjonis mihi concessae modo optima, habitaet temporum quibus vivi- mus aliqua ratione, videbantur. Disciplinam vero morum adeo non defugio ut modo pax coeat, nulla futura sit tam severa, cui non libenter me meosque sim subjec- turus." ■ Animgdverswnes in Animad. Riveti, sub Jinem} Grotii Opera, vol. iii. p. 650. Edit. London. SERMON VIII. NOTE CXLIX. X HE salvability of the heathen is discussed with much judgment and moderation by Plaifere, in a short appen- dix to his " Appeal to the Gospel for the true Doctrine of Divine Predestination." The subject is or\e in which every humane and charitable person will feel "deeply in- terested ; and such readers, even if they be not, entirely satisfied with the author's reasonings, will at least (as the editors of the tracts observe) " wish them to be well grounded, if they be not." The following observations, with which he opens his argument, are well fitted to incline the reader in its fa- vour. " If we make a research into what all religion is founded upon, it will appear principally the belief of the Divine goodness ; without this, nien could not think the Supreme Being to be- of such condescension as to take notice of them and their actions ; much less with- out a persuasion of it, would any be induced to credit his having revealed himself to them, or reconciled him- self ta us by the incarnation and suiFerings of his Son. Whatsoever therefore weakens the belief of this, must lessen the reasonableness and credibility of religion. But that God should not only have given greater light, and better means of attaining blessedness, to the visible Church, but also have wholly excluded the bulk of man- kind, who never had opportunity of coming within the pale of it, from a possibility of salvation, seems no way reconcileable with it. For if to have raised out of the womb of faultless unoflPending nothing infinite myriads of men, into a condition from which unthinking they fihould unavoidably ^rop into eternal tinutterable. sor- Gg4 456 APPENDIX. 150WS, be consistent with goodness; contradictions may^ be true, and all rational deductions but a dream. It therefore seems necessary to conclude, from the benig- nity of the divine nature, that he would give, to all those whom his just severity had brought under the disadvantageous effects of their progenitors' disobedi- ence, a possibility at least of avoiding the more mi- serable consequences, and of bettering their condition," If the passages which the author brings* forward from Scripture be not considered as sufficiently explicit to justify our full assent to his' conclusions, they will at "least prevent our determining peremptorily against them. It is not however to be imagined, nor would this au,t}ior have encouraged such an idea, that, under a.ny circumstances, the same degree of bliss can be at- tainable by the ignorant heathen, as by the faithful and obedient Christian. If the involuntary disobedience of the former will be less severely punished ; we may sup- pose, that his untutored obedience will be also less richly rewarded. And this consideration alone should utge us to impart the light of Christianity to all who sit in darkness; though, at the same time, we may che- rish a hope, that as " they who have sinned without law, shall be judged without the law;" so for them , also, who have lived to the best of their power, accord- ing to the law of God written in the hearts of all men, a blessing is reserved. At the same time, they, who, dwelling among the heathen, have not even contributed, by the bright influence of a Christian example, to turn the hearts of the Gentiles to the obedience of the faith, will do well to consider the following remarks, with which the learned author closes his subject. They are perhaps applicable to too many of our countrymen, and may awaken them' to a profitable, though a pailiful sense of opportunities neglected, and duties omitted. " As to the too great part of the world, which, since the publication of the Gospel, hath not been Christian, their case is most hazardous, who have had opportu- nities of knowing the doctrine of Christ, but made no use of them, or have, not believed it when preached to them. And the question about the salvability of parti- cular persons in such circumstances cannot be resolved. APPENDIX. 457 Without we had an exact knowledge of their neglect, or unbelief; but a general answer is very obvious. A neg- lect in acquiring a knowledge of the Christian faith is faulty or excusable, according as men had or wanted motives to think it reasonable or necessary; and the blame of all unbelief is aggravated or extenuated pro- portionably, as the credibility of the teacher, or the arguments used by him, were more or less sufficient and fit to have convinced the hearers, if they had judged impartially. But perhaps it would not be diffi- cult to give a moral deraonstratton, that a far greater proportion of them than nine parts out of ten have scarce heard of the Christian . profession, or at most have but a very imperfect notion of it, and of the grounds on which it is founded. An huge part of man- kind very long had, or still have, little or no intercourse with Christians ; corruption and ignorance long over- spread the face of religion, vile opinions prevailed, and wicked practices were indulged in the Church; and some or all of them are still lamentably prevalent in a great part of h6r, which must needs divert many from embracing the faith ; and give them strong prejudices against it : and consequently their infidelity is rather chargeable on Christians, so miserably recommending their religion. Again at this day Christian princes and states are deplorably wanting in taking proper measures for the instruction, even of their own vassals and sub- jects ; and Christians of all ranks, not only express no concern for the conversion of neighbouring heathen, but render their religion odious to thfem by their ctu- elty, avarice, lust, or perfidiousness. And where such attempts have been made for propagating our religion, it hath frequently been by such, who having departed from the simplicity and purity of the Gospel, have con- founded it withfables, and debased it with the alloys of error and superstition. All which considered, the hea- then who are nearest to, and have most conversation with us, may be looked upon by God, as under equal disadvantages with those, who never heard the name of Christ. And though there be an heavy guilt in their infidelity, it must devolve from the infidel on the 458 APPENDIX. Christian." Plaifere's Jippeal to the Gospel, Sac— Coin lection of Tracts. Cambridge. 1719. NOTE CL. The opinions held by many in the primitive Church upon this subject may be found detailed at consider- able length by Mosheim, De Rebus Christianorum ante Constantinum, sfec. ii. s. 38. See also the Fragjnente of Papias, published in Routh's Reliquiae Sacrae, vol. i. and the Annotations of the learned Editor. Many cu- rious and valuable observations on the opinions of the Chiliasts may also be found interspersed among the letters of Joseph Mede. Works, b. 4. NOTE CLI. Of these may be mentioned particularly the Fifth Monarchy Men ; — " a set," says Mosheim, " of wrong- headed and turbulent enthusiasts, who expected Christ's sudden appearance upon earth, to establish a new king- dom ; and, acting in consequence of this illusion, aimed at the subversion of all human government, and were for turning all things iinto the most deplorable confu- sion." Mosheim's MkcleSi Hist. cent. Ijl^ sect. 2. part 2. chap. 2. s. 22. The tumultsand commotions which were excited by the Anabaptists in Germany, A. D. 1521, under their leaders Munzer and his associates, may be traced in great measure to the same delusion. " They declared war against all laws, governments, and magistrates of every kind, under the chimerical pretext, that Christ was now to take the reins of civil and eccle- siastical government into his own hands." Mosheimt cent. 16. s. 3. part. 2. chap. 3, s. 4. NOTE CLII. The expression in the original, xaxeiva, ju,e tei ayayuv, ■is not rendered by our translators with its, full force, by, " them also must I bring." This is one of those pas- sages in which the simple verb is used with the force of the compound, " niaielvu ftg hi ayeiyslv, hoc est, (ruvatya- yeiv, congregarej uti Theophyl. interpretatur, quam ex- pUcationem juvat, quod cap. xi. 52. dicitur : vel wpor- APPENDIX. 459 tfyaysTv dddticere, nitnirum ad Ecclesise ovile." Glassii PhiM. Sac. lib. iii. tract 3. can. 1. NOTE CLIII. " If we would obtain any thing at God's hand, we must not only ask it, but seek for it. He that having prayed, sits still without adding his endeavour, shall not receive the thing he prayeth for : for he must not onely orare, but lahorare;' pra quibus enim orandum, pro iis laborandum est; to this end the Apostle would have us to pull up our faint Iiands and weah knees; Heb. xii. And where we have asked grace, we must be careful! that we ourselves be not wanting unto grace, as well as we were carefull that grace should not be wanting unto us." Bp. Andrews on Prayer, Serm. III. NOTE CLIV. The vanity of all such attempts cannot be more clearly shewn, than by a fair statement of what the Church must concede, if she would remove every occa- sion of offence, which different classes of Dissenters have taken against her. It will thus appear, that she may unchurch herself; but that such a suicidal weak- ness could not tend to unite those, who, after all she could surrender, would still have subjects for intermin-