Concerning Submission to Usurpers, Response 3
Object. 3. Schism.
The last Objection is that of Shism. The Objectors hold all such persons as have oppos'd either Liturgy or Church Government, as they were by Law establish'd within this Realm, for no better than Schismaticks; and truly I shall not much gain-say it. But then they argue,
That for them to do the same thing in the publick worship of God that Schismaticks do (and for doing whereof especially it is that they avow them Schismaticks) would (as they conceive) involve them in the Schism also, as partakers thereof in some degree with the other: And their Consciences also would, from Rom. 14. 22. condemn them either of hypocrisie, in allowing that in themselves, and in their own practice, which they condemn in others; or of uncharitableness, in judging others as Schismaticks for doing but the same thing which they can allow themselves to practise. For all that such persons, as they call Schismaticks, do in this matter of the Church Service, is but to leave out the Churches Prayers, and to put in their own. Or say, this should not make them really guilty of the Schism they so much detest, yet would such their symbolizing with them seem at least a kind of unworthy compliance with them, more than could well become the simplicity of a Christian, much less of a Minister of the Gospel, whose duty it is to shun even the least appearance of evil. 1 Thess. 5.Besides, that by so doing they should but confirm such men in their Schismatical Principles and Practice.
This Objection hath 3 Branches. To the first whereof I oppose the old saying, Duo cum faciunt idem, non est idem; which, although spoken quite to another purpose, yet is very capable of such a sense which will very well fit our present purpose also.
I Answer therefore in short. To do the same thing that Schismaticks do (especially in times of Confusion, and till things can be reduc'd unto better Order, and when men are necessitated thereunto to prevent greater mischiefs) doth not necessarily infer a partaking with them in Schism, no, nor so much as probably, unless it may appear upon probable presumption otherwise, that it is done out of the same Schismatical Spirit, and upon such Schismatical Principles as theirs are.
The other two Branches (viz. That of seeming compliance with Schismaticks, and That of the ill use they make of it to confirm them in their Schism) do upon the matter fall in upon the aforesaid point of Scandal, and are in effect but the same Objection, only put into a new dress, and so have receiv'd their Answer already. And the only remedy against both these Fears (as well that of Scandal, as this of Schism) is the same which was there prescrib'd, Even to give assurance to all men, by our carriage and behaviour therein, that we do not lay aside Common Prayer of our own accord, or out of any dislike thereof, neither in contempt of our rightful Governours, or of the Laws, nor out of any base compliance with the Times, or unworthy Secular own ends, nor out of any Schismatical principles, seditious designs, or innovating humour; but meerly enforc'd thereunto by such a necessity, as we cannot otherwise avoid in order to the Glory of God, and the Publick Good, for the preservation of our Families, our Flocks, and our Functions: And that with the good leave and allowance (as we have great reason to believe) of such as have power to dispense with us and the Laws in that behalf.
This if we shall do bonâ fide, and with our utmost endeavours, in singleness of heart, and with godly discretion, perhaps it will not be enough to prevail with either the censure of inconsiderate and inconsiderable persons, or the ill use that may be made of our Example, through the ignorance or negligence of some (scandalum pusillorum) or through the perversness and malice of others (scandalum pharisaeorum) as the Schools term them: But assuredly it will be sufficient in the sight of God, and the witness of our own hearts, and to the Consciences of charitable and considering men, to acquit us clear of all guilt, either of Scandal or Schism in the least d… gree. Which we may probably do by observing these ensuing, or such other like general Directions (The liberty of using such meet accommodations, as the circumstances in particular Cases shall require, evermore allowed and reserved). viz.
1. If we shall decline the company and society of known Schismaticks, not conversing frequently or familiarly with them, or more than the necessary affairs of life, and the rules of Neighbourhood and common civility will require; especially not to give countenance unto their Church Assemblies, by our presence among them, if we can avoid it.
2. If we shall retain, as well in common discourse, as in our Sermons and holy Offices of the Church, the old Theological and Ecclesiastical terms and forms of Speech, which have been generally received and used in the Churches of Christ, which the people are well acquainted with, and are wholsome and significant, and not follow our new Masters in that uncouth affected garb of Speech, or Canting Language rather (if I may so call it) which they have of late taken up, as the signal distinction and characteristical note of that, which in that their new Language they call The Godly Party, or Communion of Saints.
3. If in officiating we repeat not only the Lord's Prayer, the Creed, the ten Commandements, and such other passages in the Common Prayer Book, as (being the very words of Scripture) no man can except against; but so much of the old Liturgy besides, in the very words and syllables of the Book, as we think the Ministers of State in those parts wherein we live will suffer, and the Auditory, before whom we officiate, will bear; sith the Officers in all parts of the Land are not alike strict, nor the people in all Parishes alike disaffected in this respect.
4. If, where we must of necessity vary from the words, we yet follow the Order of the Book in the main parts of the holy Offices, retaining the substance of the Prayers, and embellishing those of our own making, which we substitute into the place of those we leave out, with phrases and passages taken out of the Book in other places.
5. If, where we cannot safely mention the Particulars mentioned in the Book (as namely in praying for the King, the Queen, the Royal Progeny, and the Bishops) we shall yet use in our Prayers some such general terms, and other intimations devised for that purpose, as may sufficiently convey to the understanding of the people what our intentions are therein, and yet not be sufficient to fetch us within the compass of the Ordinance.
6. If we shall in our Sermons take occasion now and then, where it may be pertinent, either to discover the weakness of the Puritan Principles and Tenets to the people; or to shew out of some passages and expressions in the Common Prayer, the consonancy of those Observations we have raised from the Text, with the Judgment of the Church of England: or to justifie such particular passages in the Letany, Collects, and other parts of our Liturgy as have been unjustly quarell'd at by Presbyterians, Independents, Anabaptists, or other (by what Name or Title soever they are called) Puritan Sectaries.
Thus have I freely acquainted you both with my practice and judgment in the Point propos'd in your Friend's Letter. How I shall be able to satisfie his or your judgment in what I have written, I know not; however, I have satisfied both your desire and his in writing, and shall rest Your Brother and Servant in the Lord, Rob. Sanderson.
End of the text · Robert Sanderson, Concerning Submission to Usurpers (1678)