A Search for the English Schismatic, Chapter 3

A Search for the English Schismatic · Chapter 3

p. 29CHAP. III. The Meer Nonconformiſt.

1. BY the preſent Meer Nonconformiſts, we mean thoſe that 1660, by the Kings Conceſſion made their propoſals for Reformation and Concord, and as are of the Judgment then by them profeſſed. I meddle not with others unknown.

2. Their profeſt Religion is Meer Chriſtianity, eſſentially contained in the Sacramental Covenant, explained in the Creed, Lords-prayer and Decalogue, and integrally in the ſacred Scripture.

3. Yet as Chriſtians are accidentally called Proteſtants, becauſe they renounce Popery; ſo we are Catholicks, as renouncing all Schiſmatical Sects; and Nonconformiſts, becauſe we dare not Conform to all that is impoſed on us.

4. We hold that all Chriſtians ſhould Love each other as themſelves, and do them all the good they can, and no hurt.

5. We hold that all baptized in Infancy ſhould ſolemnly at age renew and own that Covenant, as adult members.

6. And that all that do ſo, not nullifying their profeſſion by inconſiſtent hereſie or ſin, ſhould be received in Communion.

7. That ſuch as renew it not, or are proved to forſake it, or heinouſly ſin againſt it, ſhould be reproved, and after ſufficient admonition, if impenitent, be declared unfit for Church-Communion, and accordingly avoided.

8. That God hath appointed that there be ſtated Aſſemblies of Chriſtians, eſpecially on the Lords-days, where he ſhall be worſhipped, Men inſtructed, and Communion exerciſed.

9. That theſe Congregations ſhould have known ſtated p. 30Paſtors, to be their Teachers and Guides in worſhip and holy living.

10. That theſe Paſtors by Office have the power of the Church-keys, to judge whom to take in by Baptiſm, and whom to admoniſh as Criminal, to reject as impenitent, and to abſolve and receive again as penitent in their proper charge.

11. That Baptiſm and the Euchariſt being a Gift of a ſealed pardon, and of Chriſt, and life, no unbelieving nor unwilling perſon is capable of them: Therefore none but believing Conſenters, or Volunteers and their Infants, ſhould be baptized, and Volunteers only admitted to the Lords-Supper.

12. And though Magiſtrates ſhould promote the ſacred Work, and Rule the Churches, and keep peace and order by the Sword, and ſee that all have competent Teachers, and hinder the intollerable; yet may they not invade the Paſtors office, or peoples right, nor force men to truſt their Souls to the Paſtoral Care of unable or untruſty men, nor hinder them from chuſing better for themſelves, any more than they may confine them to untruſty Phyſicians, Servants or Wives.

13. That becauſe the Paſtoral Office cannot be exerciſed either by, or on the unwilling; mutual conſent is neceſſary to the Relation of Paſtor and Flock.

14. That it is part of the Paſtors Office to word his own Sermons and Prayers: But yet if to avoid diſcord or errour ſome common forms be agreed on, not overthrowing the Paſtors office, they may be fitly uſed, till by accident they do more hurt than good.

15. The Laws of Magiſtrates Circa Sacra, and the conſent and cuſtom of Churches ſhould not in lawful things be croſſed by humorous dividing Singularity.

16. No one Liturgy was impoſed on any National Church, or any Patriarchate for many hundred years after the Apoſtles days (yea and after Conſtantine): But every Biſhop or p. 31Paſtor was the chuſer of his Words and Practice.

17. Chriſtians ſhould all live in Love, and walk peaceably by the Divine Scripture-Rule, ſo far as they have attained, ſo waiting for increaſe of grace.

18. We muſt receive the weak in the faith, and ſuch as differ tolerably from us, even as Chriſt receiveth us; and no Chriſtian ſhould be excommunicated, but for impenitency in ſins, ſubverting faith, or holy living.

19. Nor muſt Chriſts Miniſters be forbid to preach the Goſpel, becauſe of tollerable differences.

20. And thoſe that through differences and ſcruples cannot comfortably worſhip God under one Paſtor, or in the Words or Ceremonies of one Church, ſhould have leave to do it in another, keeping ſound Doctrine, Love and Peace.

21. The number and need of the people muſt determine whether a particular Church ſhall have one Paſtor or more.

22. If one for Concord be Preſident to the reſt, and the Senior Paſtors be guides to the younger, we are not againſt it.

23. Nor yet if the Magiſtrate or Churches by conſent appoint ſome of the Graver to be viſitors of many Churches, and to inſtruct and keep the younger in peace.

24. Nor will we quarrel againſt the Names of Biſhops, or Archbiſhops, or their Wealth and Honour, while Faith, Worſhip, Diſcipline and Love are preſerved.

25. If by a National Church, they mean either a Chriſtian Kingdom] or [all the Churches of a Nation as under one Prince] or [as aſſociated for Concord] we deny none ſuch.

26. For we hold that all Chriſtians ſhould live in as much Concord as they can, and that Synods are uſeful to that end.

27. We muſt honour our Rulers, though they afflict us.

28. We hold that we muſt ſeparate from no Church or Chriſtian farther than they ſeparate from Chriſt, though we muſt not ſin againſt God for communion with any. We take it for a great ſin for any party to appropriate the Church p. 32only to themſelves: We own no Church but as part of the Catholick (or univerſal) Church, and we hold all our Aſſemblies as in union and communion with All the true Churches on earth, and put up our prayers and praiſes as in conjunction with theirs, not owning their failings (or our own) but their duties: And we will be members of no particular Church, which alloweth us not occaſional Communion with others; but take ſuch for Sectaries.

29. The welfare of Souls is of ſo great concernment, that we cannot think any Chriſtian ſhould be indifferent to whom as a Paſtor he committeth the care and conduct of his Soul, any more than what Phyſician he chuſeth for his body. And the difference between the ignorant and the wiſe, and wicked and the godly, the negligent and the faithful, is of grand importance.

30. We think that all Chriſtians ſhould prefer a faithful Paſtor, before an unfaithful or inſufficient one; and a purer Church before a more corrupt, as far as they are free, without doing more hurt than good. But we will hold occaſional communion with more faulty Churches, ſo they compel us not to ſin.

31. We take not all the faults of the Paſtor, flock or ſervice, to be made ours meerly by our preſence: Nor do we think that all faults (or many and great ones conſiſtent with the neceſſaries to communion) will allow us to ſeparate, that is, either from a true Church, as none, or from lawful communion as unlawful: For Natural diſtance is not Moral Separation.

32. We take the Magiſterial impoſing of unneceſſary Oaths, Profeſſions, Subſcriptions, Practices, much more ſinful ones, as neceſſary terms of communion, and ſilencing and caſting out Chriſts faithful Servants that obey them not, to be the grand and common cauſes of Schiſm, which have, through the pride of a Domineering-Clergy, broken moſt of the Churches on Earth for above 1000 years.

p. 3333. We hate the ſpirit of pride and envy in Preachers, who cannot endure to ſee others, at leaſt that differ from them, preferred before them; and if any do but go from them, to others, or worſhip God in another place, or in other words or circumſtances, do frighten the people by their loud allarm and cry of Schiſm; as if all were of a different Religion or ſpecies of Communion, that differ from their book in Word or Ceremonies; And by that blinding name of Different Communions, alienate the hearts of the ignorant, and make them think of the Dutch, French, and others that only differ from them in accidents, as the Papiſts do of us that are called by them Hereticks.

34. We take him not to have the Wiſdom and Love of a ſound Chriſtian, who cannot love and bear with his fellow Chriſtians, who differ but in ſuch tollerable things.

35. Yet we think not that all ſhould preach and gather Churches that will, and that the intollerable muſt be tolerated, and that it muſt be All or none: And the Magiſtrate is Judg whom he will tolerate: but he muſt judg aright.

36. We hold the Pariſh-Diviſions to be of great convenience; Not taking all in the Pariſh for the Church, but confining Miniſters to their proper bounds.

37. And whatever differing Churches the Magiſtrate tolerateth, he muſt force them to live peaceably, and modeſtly towards others.

38. Were every Church reduced to ſuch a number, as that all might in ſeaſon have local, perſonal communion, like great Pariſhes that have Chappels; and E. g. every Church of 6000 Souls have ſix Paſtors conjunct, or every Corporation or Market-Town (of old called Cities) with the Neighbour-Villages, be one Church; and one among theſe Paſtors to be a Preſident Biſhop, we ſhould think it moſt like the ancient Government. But we can live in peace, where we cannot have all which we juſtly wiſh for.

p. 3439. Though ſome preach not Chriſt ſincerely, but in envy and ſtrife to add to our affliction, we rejoyce that Chriſt is preached.

40. We hold all, that for the power of Kings, the obedience of the Subjects, and againſt rebellion, which the Scripture ſpeaketh, and which the Chriſtian Churches, Politicks, Lawyers, as far as we know them, commonly hold; and more than divers chief Conformiſts: (Biſhop Bilſons book of Subjection, and Grotius de Imperio Sum. Pat. fullieſt ſpeak my thoughts in the greateſt part.)

41. As theſe are the meer Nonconformiſts principles, ſo their practice is accordingly: They pray for the King, and all in authority; not for preſerment, but that we may live a quiet and peaceable life in all godlineſs and honeſty: And they pray and ſeek for the publick ſafety, and live peaceably towards others.

42. They ſought reconciliation with the Dioceſans before the Kings return, and aſſociating upon uniting terms.

43. What the Nonconformiſts in City, Countrey, Monks Army, and the next Parliament did for the Kings reſtoration, is known.

44. They offered but Biſhop Uſhers form of Primitive Government (or Epiſcopacy) for reconciliation and concord with the Biſhops.

45. They gave publick thanks for the Kings Declaration about Eccleſiaſtical affairs, which had healed us, had it not been caſt away: In which he declareth their moderation.

46. They never made one motion for Presbytery, Lay-Elders, Independency: Nor againſt Pariſh-Churches, nor againſt the Biſhops Lordſhips, or place in Parliament, or Wealth; Though, I confeſs, they deſired better than they ſaw fit to ask.

47. They did as much with the Biſhops, as if it had been for their lives, by Condeſcention, Reaſon and Petition, to p. 35have prevented the foreſeen diviſions, and were the ſeekers of Peace.

48. The Liturgy which they offered, had not one word of exception returned by the Biſhops; nor were their Reply or Petition anſwered by them to this day.

49. They offered their ſolemneſt Proteſtation or Oaths, that it was to avoid ſin that they refuſed Conformity; and yet many reported that we held all for indifferent, except renouncing the Covenant.

50. The New Liturgy came out of the Preſs ſo near the penal Bartholomew-day, that in almoſt all Counties of England, they were turned out for not declaring Aſſent to a book which they never ſaw, or could ſee; and the Conformers there owned it before they ſaw it.

51. The Nonconformiſts knowing that the Magiſtrate hath the power of the Temples and Tythes, never pretended any right to them when they were caſt out: But knowing that they were juſtly poſſeſſed of their Paſtoral relation to their flocks, they believed not that the meer will of the Magiſtrate diſobligeth them. Yet they believe that when the continuance will do more hurt than good, they and the flock ſhould part by conſent.

52. We never heard that any of the 2000 ejected Miniſters were caſt out for any crime or falſe doctrine, but meerly for not Conforming by Declaration, Subſcription and Practice.

53. Nor have we heard that any, or many in all theſe times of tryal have been convicted of hereſie or drunkenneſs, ſwearing, curſing, deceiving, fornication, or any ſuch immorality.

54. I am ſure they have oft requeſted that Laws may be made to Conſtrain them to live peaceably, to abuſe none, and to puniſh them as much as others, if any of them be found guilty of any ſuch crime; and that ſuch Laws may bring it p. 36to the tryal, who they be that are of ſcandalous lives.

55. They have been thankful for bare connivence and opportunity to preach for nothing, ſave what they receive from the hearers charity, theſe 18 years: Some that could live without it have preached freely; and the reſt, could they have lived and their families without bread, had rather have been no burden to any; They are naturally no more in love with a beggarly ſordid life than others: The Conformiſts would be loth to live on Charity: Many hundreds have long had nothing, or next to nothing of their own, and Wives and many Children to maintain, Houſe-rent to pay, Meat, Drink, Cloaths, &c. to buy: and nothing but mens Charity to defray all this. And in the Countreys Money is ſcarce, Charity too cold, and moſt of the Rich are taught by the Clergy to condemn them: And if they come to great Towns, the Clergy reproach them.

56. Many have dyed in priſon, many catcht their death there; many had their goods and books taken away; and many endured long impriſonments, and the proſecution goeth on.

57. The Magiſtrates of London, and other places, have been vexed, and ſued by Informers for not proſecuting them.

58. They preached moſtly privately to few about London, for fear of giving offence, till the people in the dreadful Plague, which killed about 100000 were left as ſheep without ſhepherds, crouding into another world, and the Nonconformiſts durſt not forbear to teach them: And God ſo greatly bleſt their labours, that the People and Preachers, who had been thus awakened by devouring death, reſolved no more for fear of man to neglect the care and intereſt of Souls. O who could be ſilent when thouſands that lookt for ſpeedy death did croud for help in their neceſſary preparation. This firſt drew the London Nonconformiſts into more open exerciſe of their office, which encouraged thoſe p. 37in the Countrey to imitation. And it is not their judgment that they are bound to preach, when by oppoſing violence, or the offending of Rulers it is like to do more hurt than good, and once preaching to deprive them of all the uſefulneſs of their lives: The ſpirit of the Prophets is ſubject to the Prophets (to Reaſon and Prudence in the uſe of gifts, as Dr. Hammond expoundeth it): But whatever it coſt them, when there is true Neceſſity and Opportunity, making the good like to be greater than the hurt, they judg that they muſt uſe the Miniſtry which they are vowed and ordained to.

59. When the Plague was over, ſome thought once again to retire; and the fire burning down the Churches, and the people being deſtitute, conſtrained them (though forbidden) to go on. O what is man! What were the Clergy that took upon them the Charge of Souls, that they durſt be againſt ſuch mens Preaching of the Goſpel in ſuch a City, when ſuch a Plague, and ſuch flames had declared the neceſſity.

60. Even when the Plague was raging, and the Court and Parliament fled from it to Oxford, they there were making the Oxford-Oath, and Act of Confinement, to baniſh the Nonconformiſts from the deſolate City, and all Corporations, &c. And they that before purpoſed to come to the Pariſh-Churches, durſt not come, leſt the Congregation being witneſs of their being in the City, &c. they ſhould be ſent to the Jayl.

61. Moſt that we hear of in the Countreys, and ſome about London, preach not at the time of publick worſhip, but go themſelves to the publick Churches, when they have honeſt tolerable men: I and others here, do ordinary hear and communicate in our Pariſh-Churches (when even the laſt Whitſunday I do not think there were above 100 Communicants in a Pariſh, that its thought hath 20000 Souls, and yet all the reſt are not hunted as Schiſmaticks). And ſo our Schiſm is not for withdrawing from the Pariſh-Churches, but for communicating alſo with others (which we avow): As if it p. 38were greater Schiſm to ſeparate from none, than to ſeparate from all ſave the Dioceſan Conformiſts, who appropriate the Church to themſelves.

62. We take it to be our duty to do our beſt to keep up the reputation of honeſt peaceable Conformiſts, leſt our Concord and the peoples edification be hindered.

63. When we thought it a ſervice to the Conformiſts, to help them in teaching ſome of their Pariſhes, which are exceedingly too great to hear them, and to enjoy all their Paſtoral helps, and we preach, as they confeſs, the ſame doctrine as they, yet we never asked or expected the leaſt part of their maintenance (much leſs Preferments, Prebends, Deaneries or Biſhopricks), but would have been thankful to have leave to be their helpers for nothing; but cannot have their conſent.

64. Thoſe of us that preach at the hours of publick worſhip, do it for the moſt part, where their hearers knowing that they cannot have the juſt benefit of the Pariſh-Paſtors office in publick and private, find it neceſſary ſtatedly to chuſe other helps; and other hours would greatly diſorder their family-duties: Beſides the Independents that have long had their gathered Churches.

65. Though our judgment be againſt Pluralities and Nonreſidences, we ſay little againſt it, leſt we ſhould be thought to deſire part of the prey, or to envy their riches.

66. Though we feared, that if we conformed to the Profeſſions, Subſcriptions, Oaths, Covenants and Practices beforenamed; and this deliberately, and on pretence of keeping our Liberty to preach againſt the ſins of others, we ſhould be guilty of all the ſin and its aggravations, which we named in the firſt Plea for Peace; yet knowing how various repreſentations make mens judgments to differ, we became not herein Accuſers of the Conformiſts, but diſavowed it, leaving them to their proper judg, and medling with no mens mattters but our own.

p. 3967. And leſt it ſhould ſeem to reflect on them as guilty, or exaſperate our afflicters, we have moſtly forborn theſe 17 or 18 years, ſo much as to open the matters and reaſons of our Nonconformity, and ſilently undergone reproach.

68. Yea when great Biſhops have told our Superiors, that we judged nothing but renouncing the Covenant unlawful, and have called to us, and ſet Parliament-men to call out, [What it is that we would have], and never would give us leave to tell them; we have patiently been ſilent: And when great Biſhops have told me that our Rulers took us as not ſincere, for not giving our reaſons, and that they would Petition that we might no longer be ſuffered to keep up a Schiſm, and give no reaſon for it: I have offered them to beg it on my knees, if there were any hope to obtain liberty but once to render our reaſons of not conforming.

69. And when the Act ceaſed which reſtrained the Preſs, we ſtill forbore till they gave out, [That now it was clear, that for our baffled cauſe we had no defence, but went on to ſin againſt our conſciences], which conſtrained me at laſt to open ſomewhat of our caſe, at which yet they are diſpleaſed.

70. Though multitudes of Books have been written againſt us, charging us with Schiſm, and calling for execution of the Law againſt us, yea perſwading King and People, as the Plotters do, that we are cheriſhing principles of rebellion; we thought it beſt to imitate Chriſt, and ſilently to bear all, and let our Lives and Works, rather than our Apologies, anſwer for us; till conſtrained, I publiſhed a full account of our Principles of Government and Obedience, leſt continued ſilence paſs for guilt.

71. Their conſtant laſt accuſation is about the late Wars: When-as 1. not one of very many of the preſent Nonconformiſts ever medled with them. 2. And we offer them thanks to ſilence only the guilty. 3. And many Conformiſts (and one Archbiſhop) were in Arms for the Parliament. 4. And we p. 40have not requited them till of late, with telling them that it was the Conformiſts here that began the War.

72. When ſome ſay that they requite us for caſting out the Conformiſts heretofore; we offer them a thouſand thanks if they will caſt out none but thoſe that caſt out them. I confeſs I took it for a great mercy to have groſly ignorant, drunken Readers and Prieſts caſt out, of what opinion ſoever, and better put in: But I and others wrote againſt putting out any worthy and tolerable man for being againſt the Parliament, or for Prelacy.

73. Whereas ſome cheat the ignorant, by telling them, that [We would have every Miniſter be a Pope in his own Pariſh]. 1. A Pope is one that arrogateth the Government over all other Paſtors, even of the whole world: Whereas we would govern no Paſtors at all, nor any people, but our particular flocks. 2. And theſe we would have only to be Volunteers: And is not he liker to a Tyrant, that will be a Paſtor to thouſands againſt their wills, than he that will take charge of none but Conſenters? 3. Specially the Independents, who are accuſed as giving the power to the people, and depending on their charity, do not like tyrants compel any to obey them.

74. Some are taught to make the Presbyterians odious, by the rigor of their Diſcipline, and the ſtool of Repentance, which the licentious fear. But 1. our judgment is, that none but willing Conſenters ſhould be Church-members, and as ſuch come under Diſcipline. 2. And that none be excommunicate for any ſins (ordinarily) unleſs after due warning and patience he refuſe to repent. 3. And God hath made Repentance neceſſary to comforting-abſolution, pardon and ſalvation. 4. And it's a thouſand pities that any ſhould be ſo mad in ſin, as to think Repentance too dear for pardon.

75. Some ſay that we are for Excommunicating Kings: What other men have been, is nothing to us: We take not our judgments on truſt from any party; but the Scripture is p. 41our Rule, and the Primitive Church our pattern. Some of us have written againſt the lawfulneſs of diſhonouring Princes and Rulers by proper excommunications, as being againſt the fifth Command; and Rituals give place to Morals▪ And ſome of the greateſt Church-men that have caſt us ou… …ve been for Rulers Excommunication: We are not inſenſible what Treaſons and Domination not only the Pope but the Councils of Biſhops (even without the Pope as in the caſe of Ludovicus Pius, and others) have exerciſed over Princes and Kingdoms by excommunications, and curſed curſing men from Chriſt.

76. We find that when in the contentions between the Popes and the Emperours, the Clergy familiarly ſwore on both ſides as intereſt moved them; and as Abbas Urſpergenſus ſaith, Perjury was the common brand of Prieſt and people; it was far from proving a cure of Schiſm, though it was pretended for that uſe.

77. As the Law forbiddeth us, ſo we profeſs to intend nothing here written as an accuſation of the Government, Laws, Liturgy, or Conformiſts, but only as a deſcription of the reaſons of our own Nonconformity. But if it ſhould prove true that Cities, Corporations, Biſhops and Prieſts are guilty but of half the evil againſt God, Truth, Conſcience, the Goſpel, the Church, the ſouls of men, the good of the King and Subjects, which we fear we ſhould be guilty of if we did conform, I had rather be a ſlave than that Clergyman that ſhould encourage them in it.

78. And if it ſhould prove that any of them are under ſuch guilt, in the end it will prove but an uneffectual defence, to accuſe the innocent and reprove▪ and ſo to divert them, by keeping them on the defenſive part; while they are accuſed of odious ſin for not ſinning, and called intollerable for refuſing to concur in wickedneſs.

79. Ever ſince we were caſt out and ſilenced, we have thankfully accepted all motions and overtures for concord. We have been ſeveral times ſince the firſt Treaty, called to new Treaties, in one Dr. Manton and others offered thankfully to accept leave to preach for nothing in the Pariſh Churches p. 42where the Miniſters deſire it, and when the Common-Prayer is uſed. Another time being called by the Lord Keeper Bridgman we agreed with Biſhop Wilkins and Dr. Burton, and it was dra… up in an Act of Concord by Judg Hale, but voted by the Commons not to be brought in. Since then we were invited to treat with Dr. Tillotſon and Dr. Stillingfleet, who ſeemed to conſent to the terms of the form of an healing Act which we offered them; but they found that the Biſhops would not conſent. By all which we have ſtill ſhewed, that we have never ceaſed to ſeek for peace.

80. We have never ſhunned to read or hear all that can be ſaid, to prove that we need not fear all the guilt of Lying, Perjury, falſe Covenanting againſt duty, and all the other ſins, with their many and heinous aggravations, which we fear being guilty of, if we ſhould conform: Nor did we ever refuſe to give the reaſon of our fears, to the Learned'ſt man that doth accuſe us.

81. As is aforeſaid, we never to this day put up our Petition to any Parliament, ſince we were ſilenced for relief, compaſſion, or to be heard; which may ſeem ſtrange to thoſe that know our long accuſations and ſufferings.

82. So far are we from loving Schiſm, that we take Unity to be eſſential to the univerſal and particular Churches; and that diviſion is deſtruction, though every difference is not ſuch diviſion. And the chief of my ſtudies and labours in the world is, How to reconcile and unite divided Chriſtians. And having fully proved in a Treatiſe of the only terms of common concord, … … will never be attained but on the terms of Primitive ſimplicity, preſcribed by Chriſt, and practiſed by the firſt Churches; it is becauſe our Conformity is inconſiſtent with ſuch terms of common concord, and ſuch as we think but Sectarian ſchiſm, that we are Nonconformiſts. Let him that is for dividing the child, be taken for no true mother of it.

83. We are not againſt all Litanies; our Litany hath not leſs but more than theirs: We heartily ſay, From Atheiſm, Infidelity and Popery, from prophaneneſs, perſecution and oppreſſion, p. 43from all ſedition, privy conſpiracy, and rebellion, from falſe doctrine, hereſie and ſchiſm; from an ignorant, proud, and worldly domineering Clergy, from malignant hatred of Gods holy Image and ſervants, and ſerious worſhip, and from contempt of his word and commandments, Good Lord deliver us.

Jam. 3. 13, 14, 15, 16, 17, 18. Who is a wiſe man and endued with knowledg among you, let him ſhew out of a good converſation his works with meekneſs of wiſdom. But if ye have bitter envying and ſtrife in your hearts (much more ſilencing perſecution) glory not, and lye not againſt the truth. This wiſdom deſcendeth not from above, but is earthly, ſenſual, deviliſh. For where envying and ſtrife is, there is confuſion, and every evil work. But the wiſdom that is from above is firſt pure, then peaceable, gentle and eaſie to be intreated, full of mercy and good fruits, without partiality, and without hypocriſie. And the fruit of righteouſneſs is ſown in peace of them that make peace. 1 Theſ. 2. 15, 16. Who both killed the Lord Jeſus and their own Prophets, and have perſecuted us. And they pleaſe not God, and are contrary to all men, forbidding us to ſpeak to the Gentiles that they might be ſaved, to fill up their ſin always. For the wrath is come upon them to the utmost.

I determine not in all this, Who is the Schiſmatick, but make a pair of Spectacles for the purblind to diſcern it.

But, Reader, I muſt earneſtly intreat thee, as thou loveſt thy Soul, to remember, that as toys, and plays, and luſt, and pride, and drunkenneſs, and gluttony, and ambition, and covetouſneſs, are the Devils nets by which he taketh the moſt of the world; ſo he hath a ſecond ſort for thoſe that are above theſe things, and that is, the delights of wit in the vain unprofitable part of Learning: And for thoſe that yet are above this, one of his laſt ſnares is Religious wrangling; turning faith and godlineſs into opinions, ſidings, formalities and perverſe diſputings, eſpecially with men of corrupt minds, that take gain for Godlineſs, and think that Reputation and Money will coin any thing that is for them, into Truth and Goodneſs.

I conclude therefore, That if thou would'ſt eſcape that p. 44Schiſm and Dangerous ſin, which Contenders charge on one another, the way is ſhort and plain.

I. Underſtand, and ſtand to thy Baptiſmal-Vow, and ſee that thy Belief, Love and Practice of known Chriſtianity, according to our Creed, Lords-Prayer and Decalogue, in Love to God, thy Soul and thy Neighbour, in Godlineſs, Charity, Juſtice and Sobriety, be ſerious and ſincere; and then thou art certainly of that Catholick Church, which Chriſt is the Head of, and will ſave.

II. Love all Chriſtians as ſuch, according to the meaſures of their goodneſs; and remembering thy own weakneſs, pity and bear with the infirmities of the weak; and when others wrangle againſt them, and abuſe them, ſtudy thou to do them good.

III. Look on all particular Churches as members of the univerſal afore deſcribed; and chuſe the beſt thou canſt for thy ordinary communion and good, ſo it be not to a greater hurt by accident: But deny not occaſional communion with any (though accuſed by others) further than they force thee to ſin, or than they ſeparate from Chriſt: Thy preſence maketh thee not guilty of the tolerable faults which thou canſt not amend. Take them for Sectaries and Separatiſts, who forbid thee communion with all that are not of their mind and way in tolerable differences.

IV. Take heed of neglecting any truth or duty, or living in any ſin, which all good Chriſtians, even the Contenders are agreed about: And in theſe thou wilt find enough for peace of Conſcience and Salvation.

V. Be ſure that thou approve thy ſelf to God, and take his Law for thy Rule, and his Love and the heavenly Glory for thy portion, hope and All; and let not the fleſh, nor worldly intereſt cheat thee into juſtly ſuſpected ſin; nor the Threats, or Flatteries, or Bribes of men, either Drive, Allure or Hire thee to be falſe to thy Conſcience, thy Saviour and God; nor prophanely with Eſau, to ſell thy Birthright for a morſel, or hazard thy part in Heaven for a tranſitory befooling dream and ſhadow of profit, honour or delight.

FINIS.

End of the text · Richard Baxter, A Search for the English Schismatic (1681)