The Harmony Between the Old and Present Non-Conformists, Title page – To the reader
THE HARMONY Between the Old and Preſent Non-Conformiſts PRINCIPLES, In Relation to the TERMS of Conformity, With Reſpect both to the CLERGIE, and the PEOPLE.
Wherein A ſhort Hiſtory of the Original of the Engliſh LITURGY, and ſome Reaſons why ſeveral truly Conſcientious Chriſtians cannot joyn with the Church in it.
Humbly Preſented to Publick Conſideration in order to the obtaining ſome neceſſary Relaxation and Indulgence.
To which are added ſome Letters that paſs'd between the Lord Cecil, and Arch-Biſhop Whitgift.
The Fault is on both ſides, and on neither ſide. For the Godly wiſe on both ſides bear with each other, and concenter in the main. But then there be ſelfiſh, peeviſh Spirits, on both ſides ſome, and theſe make the Quarrel.
Greenham's Anſwer to the Lord Cecil's Queſtion, Who is the Faulty Cauſer of the Diviſion in the Church?
LONDON, Printed and are to be ſold by Joſeph Collier on London-Bridge, 1682.
To the Right Reverend Edward Lord Biſhop of Cork and Roſs in Ireland.
MY LORD,
ON a peruſal of your late Treatiſe, Entituled, The Proteſtant Peace Maker, I find your Lordſhip ſo very much diſpoſ'd to purſue Charity, Peace and Ʋnion, the only neceſſary mean left us for the preſervation of the Reformed Proteſtant Religion, that though I am a perfect ſtranger to you, I cannot chooſe but make, and hope that you will Candidly receive this preſent Dedication.
There is now (as your Lordſhip expreſſes it p. 29.) an argument for Ʋnity, which muſt be heard, and is uncontroulable; We muſt Unite or be deſtroyed. At all times Chriſtian duty obliges us thereto: now neceſſity or ſelf-preſervation too, or more parties may ballance one, when any ſingle other cannot. [Thus 'tis evident we muſt Ʋnite.] The ſtrength of the Proteſtant Cauſe, both here, at home, and throughout Chriſtendom lies in the Ʋnion of Proteſtants, and the glory, purity and power of Chriſtianity in this world, ſtand or falls with Proteſtantiſm. But the only queſtion is upon what Termes muſt the Church of England come over to the Diſſenters, or the Diſſenters go over to the Church.
The right ſtating the true Termes of Ʋnion is a work of extraordinary difficulty, a work that requires the heads and hearts of the greateſt, the moſt judicious and Holy men on earth to contribute all they can towards it. Government in the Church must be ſecur'd, tender Conſciences reliev'd; Where there is no government, all things will run into confuſion, where there is no relief for tender Conſciences, there can be no union. The government of a National Church muſt be National, and ſuch as is moſt exactly ſuited to the civil conſtitution of the Natiou, The former muſt not interferr with the later. But of this, though your Lordſhip ſpeakes nothing, yet may your Lordſhip ſee ſomething (God permitting it) in good time that ſome Diſſenters have to offer towards the healing our breaches, and that alſo in a way conſiſtent with an eſtabliſhment of ſuch a National Church government, as agrees with the antient conſtitution of this Kingdom: That which your Lordſhip's wiſdom hath inſiſted on, is a point of moment and importance, namely, the Liturgy and Ceremonies, concerning which you propoſe mutual conceſſions and approaches, as the only probable uniting expedient. Now if complyance be likelyeſt to do the buſineſs, (you ſay, let us relax a little on both hands in the fear of God, and fall upon it; Let us Candidly conſult what good Conſcience, what prudence will bear towards an accommodation. (To this you add Page 118. 119.) I do not conceive the alteration of an expreſſion, or perhaps here and there of an whole Prayer or two, by Law, or the diſpenſing (ſtill by Law) with ſome ceremony in Law, for the ſake of ſome unſatisfied, but otherwiſe regular Chriſtians (who are not ſuppos'd of the Cathedral Body) I ſay, I do not conceive ſuch conceſſion or relaxation as this, would break the harmony and beauty of our worſhip, or diſturb the Ʋnion or Peace of our Church. I will therefore freely publiſh my thoughts to be, that whither we Conſider the Nature of the thing it ſelf, or with regard to the Apoſtle's Rule. Rom. 15. 1, 2. Not to pleaſe our ſelves, but every one of us to pleaſe his Neighbour for his good to Edification. In either regard I ſay, there are ſome Collects, and perhaps Rubricks too, which with all Duty and Submiſſion I humbly conceive may be alter'd for the better. And farther that in ſome Seaſons, and in ſome private places.—If the Obligation to a Ceremony or two were taken off, the benefit which would hence redound to the Church would be very Conſiderable.—And I ſeem to my ſelf herein to follow the ſenſe and guidance of our Church, for even at preſent the Injunction of the Ceremonies does not appear to me to extend it ſelf to all places and ſeaſons. There are alſo divers other points, which when once the deſign of a fair Accommodation ſhall be on foot, will be fit to be mentioned, and indeed will both of Courſe offer themſelves, and be I judge, as eaſily granted; ſuch as the Liberty of exchanging Apocriphal Leſſons for Canonical ones, any Amendment of ſuch Defects, as can be prov'd, in the Calendar, The Uſe of the moſt Correct Tranſlation of the Pſalms. A better Metrical Verſion alſo, and perhaps ſome like matters, which we may account ſmall, ſome Diffenters do not.
My Lord,
May the expedient you propoſe be attended unto, the deſired Ʋnion would ſoon be obtained, for thereby all thoſe Arguments mentioned in the enſuing Treatiſe, which preſs hard on the Conſciences of ſome Diſſenters, concerning the preſent Terms of Communion, would be anſwered, their Conſciences relieved, and they be of the ſame external Communion with the Church of England. I do therefore humbly preſume to beſeech your Lordſhip to do your utmoſt for the furthering this peaceable, and uniting Deſign, for certainly you have hit on what, if cloſely followed, will reconcile us, and as your Lordſhip will expreſs it, this is the only probable expedient, for 'tis an undoubted Truth, That there are among the Diſſenters a conſiderable Number, who are under the moſt powerful, and plain Convictions of Conſcience about the Ʋnlawfulneſs of the preſent Liturgy as Ordered by the Canon, and Rubrick to be uſed, and of the Ceremonies that they cannot but by ſinning againſt God to the wounding of their own Conſciences, conform.
That the World may be aſſured of this much, and ſee how neceſſary ſome Relaxations are in Order unto Ʋnion. I have ſhewn what are the Sentiments of ſome of the moſt Judicious and more moderate Diſſenters, why 'tis yet they conform not to the Terms of Lay-Communion impos'd by the Church, and why 'tis they erect ſeperate Congregations. Some are ſo fully Convinced of the unlawfulneſs of the preſent Liturgy, and Ceremonies, that they refuſe to Conform, becauſe they think their Conformity to be ſinful, but other do not ſo much inſiſt on the ſinfulneſs, as on the Inexpediency of their Conformity. They cannot Conform without Scandal. By Scandal they mean (as your Lordſhip doth) with the Scripture generally) The drawing, or encouraging others to do what they are not in Conſcience convinc'd they may do.
My Lord,
There is a real Diſpoſition, yea, longing Deſires among the Non-Conformiſts towards a Proteſtant Ʋnion, and it rejoyceth their very Souls to find ſome ſuch as your Lordſhip among the dignified Ciergie, and do bleſs God for you. There are ſome ſuch alſo in England, who, tho' they Conform, do it not blindfold, nor upon Corrupt Inducements. We believe there are many of you, who can in the fear of God, profeſs you have again, and again conſidered the Eccleſiaſtical Laws, and according to your Duty, as you believe, you have been, and are obedient, not only for Wrath, but alſo for Conſcience ſake, and that you are Sound Proteſtants, and as great an Eye-Sore to the Papiſt, as any among the Diſſenters. However we are as Confident, That there are others, who are pretendedly at leaſt great zealots for Conformity, and yet Aimrather at an Union between the Church of England, and the Church of Rome, who conſequently hate a Proteſtant Diſſenter much more than they do a Papiſt, not being aſham'd to profeſs They would rather be Papiſts, than Presbyterians.
There are many ſuch, who delight not only to miſrepreſent the Diſſenter, as your Lordſhip will perceive by the Reverend Mr. Baxter's reply to your Poſtſcript, but moreover, to Unchurch all the Foreign Reformed Churches, who have not an Epiſcopal Ordination, Thus Mr. Conold in his Notion of Schiſm Dedicated to Anthony Lord Biſhop of Norwich, p. 14. aſſerts, That he who is out of this Line of Apoſtolick Succeſſion, and exerciſes any Miniſterial Office without the Commiſſion of Epiſcopal Ordination is but a Lay-Impoſter, and a Schiſmatick from the Catholick Church, and (p. 43.) ſpeaking of Foreign Proteſtant Churches, adds, But if any of them have a Miniſtry which have no other Orders than their own Ʋſurpation, or popular Election, I know not how to Acquit them from being Shiſmaticks from the Catholick Church. But yet though he is ſo ſevere in Cenſuring the Foreign Proteſtant Churches as Schiſmaticks from the Catholick Church, he is as Merciful to Foreign Papiſts, for in his Epiſtle to the Reader. As for thoſe of your Religion [vid. the Popiſh] who live under the Laws of the Romiſh Dominions, I have a great Charity for them (ſays he) for they can plead Submiſſion to their own Superiors, and I am apt to believe, that plea may be very conſiderable, when they come to appear before the Prince of Peace and the God of Order.
There having been ſome ſuch in the Church of England ever ſince the firſt Reformation, they have impeded all Eſſayes for a Proteſtant Ʋnion, and have done their utmoſt rather to Accommodate the Differences between Ʋs and Rome, whereby Inſtead of Relaxations and Abatements towards Diſſenters. The Church of England has made the Terms of Communion the more difficult and uneaſie unto us, to the hightning and increaſing the Diviſions, and at this very day will be at the ſame work, wherein, unleſs timely prevented, they may ſucceed. We beſeech your Lordſhip therefore to animate your Brethren, who are hearty to the Proteſtant Intereſt to Conſider with juſt regards the tender Conſciences of Diſſenting Proteſtants, and to appear in making a brisk Oppoſition to thoſe, who under pretence of making the Church of England the more Grand, and Auguſt deſigns her Ruine by bringing her into her Antient Slavery to the Church of Rome.
'Tis to be wiſhed a Bill Comprehenſive of all Sound Proteſtants might paſs in Order to the uniting us, But if that cannot be, a Bill leſſer Comprehenſivē with an Indulgence will very much contribute to the Churches peace, and the ſtrengthning the Proteſtant Intereſt. To which end, That the Advice your Lordſhip gives p. 62. to the end, may be regarded by all, is the Prayer of him who highly values your Lordſhips great Learning, your Chriſtian Temper, and Moderation, and who is
Your Humble Servant. April. 1. 1682.
The Errata.
PAge 7. l. 11. dele who. p. 9. l. 2. After then add, my work is. l. 18. dele For. l. 35. for they r. the Diſſenters, p. 19. l. 22. for if r. of. p. 20. l. 23. After then add the Biſhops of. p. 21. l. 32. for Families r. Faculties. p. 23. l. 7. after Objection add has offer'd: p. 26. l. ult. r. of. p. 28. l. 10. dele of p. 32. l. 18. r. it has. p. 33. l. 10. d. and. l. 28. r. Proctors, p. 34. l. 11. r. Scultingius. p. 35. l. 15. r. Intelligencers. p. 40. l. 1. r. pages. p. 41. l. ult. add That is ſeveral Popiſh Veſtments. p. 42. l. 9. after affairs add than in Civil. p. 44. l. 6. after drunkenneſs add does. p. 48. l. 5. r. Superstitious. p. 55. l. 13. r. Prince. p. 59. l. 19. r. Parity. p. 60. l. 10. r. to. l. ult. r. 2. p 71. l. 27. r. Rites. l. 38. after that add are. l. ult. r. why. p. 72. l. ult. r. Wild.
To the READER.
THE deſign of the enſuing Treatiſe is only to ſhew, how neceſſary 'tis, that the Church of England make the Terms of Communion with her ſomewhat more eaſie. For 'tis certain, that whatever ſome ſuggeſt concerning the fancy, humour and obſtinacy of Diſſenters; He who is the ſearcher of hearts doth know, that they are Conſcientious in their Non-conformity, Could they with a good Conſcience conform, they would, but ſeeing they cannot, (as appears by what is inſiſted on in this Treatiſe) what muſt they do? They muſt not ſin and offend God to pleaſe men.
'Tis not altogether improbable but that a Conformiſt in his peruſal of the arguments in the following diſcourſe, may be ſupply'd with an anſwer ſatisfactory to himſelf, and many others, notwithſtanding which, the Diſſenters may ſtill feel more conviction in thoſe arguments for their Non-conformity, than in any reply made to 'em, and therefore cannot Conſcientiouſly conform.
Hitherto the Diſſenters have been reproach'd as a people, who cauſe diviſions in the Church about Trifles, who though they won't now Conform, if there were a Bill of Comprehenſion on no eaſier Termes than a complying with the uſe of the Liturgy, they would generally do it: I have therefore upon a ſeririous and deliberate weighing all things, thought it meet at this ſeaſon (when a late book of a ſingular brother calls aloud for it,) to give an impartial account of the Diſſenters ſentiments, which are more general concerning Conformity, having done it impartially, rather indeed like an Historian than a Logician.
The great thing I abide by, and judge my ſelf oblig'd to defend is. 1. That there are arguments powerfull enough in the judgments of ſome, to faſten plain convictious on 'em, concerning the unlawfulneſs or inexpediency of the uſe of the preſent Ordinary Lord's dayes Service; Though I may not be convinc'd by them, yet others may. 2. That ſo long as any Diſſenters are thus fully convinc'd of the unlawfulneſs or inexpediency of the Liturgy, they must not act contrary to the plain conviction of their Conſcience and Conform; If then there be any peace in the Church, it muſt be either by a familiar, ſweet and plain diſcovery of their miſtake, or by a relaxing ſomewhat the rigor of the Terms of Communion. The Forms by many years experience we find impoſſible, and therefore as the Biſhop of Cork and Roſs expreſſes it, the only probable expedient for Union left us is the later.
In the following Hiſtory I muſt ſay, that I have confin'd my ſelf to urge thoſe arguments of the Old Non-conformiſts, which are againſt thoſe parts of the Liturgy now in being, and I have done it without paſſion or partiality. My great care hath been to propoſe with indifference their judgment, to the end the Reader, conſidering it with the ſame equal mind as 'tis written, may be the better enabled to paſs a Candid Cenſure on the whole.
I have not been curious in the choice of words, for my deſign is only the information of the vulgar, to whoſe capacity I have in the moſt familiar manner I could, adjuſted the following diſcourſe: That the God of Heaven will enable us all to follow peace with all men, and Holineſs (for we muſt not ſo far purſue peace, as to do any unholy thing in order thereunto) ought to be our dayly Prayer to the God of Heaven.
April 3. 82. Farewell.