Bishop Sanderson's judgment concerning submission to usurpers Sanderson, Robert, 1587-1663. 1678 Approx. 44 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A61897 Wing S607 ESTC R8226 13842898 ocm 13842898 102011 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61897) Transcribed from: (Early English Books Online ; image set 102011) Images scanned from microfilm: (Early English books, 1641-1700 ; 1046:23) Bishop Sanderson's judgment concerning submission to usurpers Sanderson, Robert, 1587-1663. [2], 45 p. Printed by for [sic] Richard Marriott, London : MDCLXXVIII [1678] Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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SIR , WHEREAS you desire to know what my judgment and practice is concerning the using or forbearing the establish'd Liturgy ( either in whole , or in part ) in the publick Service of God , and Office of the Church : If it be any satisfaction to your Friend , I shall fully acquaint you what my practice is ( whereunto if my own Judgment be not conform , I am , without all excuse , my own condemner ) and upon what considerations I have , according to the variation of the times , varied from my self therein . So long as my Congregation continued unmixt with Souldiers , as well after as before the Promulgation of the Ordinance of the two Houses for the abolishing of the Common Prayer , I continued the use of it , as I had ever formerly done in the most peaceable and orderly times , not omitting those very Prayers , the silencing whereof I could not but know to have been chiefly aim'd at in the Ordinance ( viz. ) three for the King and Queen and Bishops ; and so I did also though some Souldiers were casually present , till such time as a whole Troop coming to Quarter in the Town ( with a purpose to continue a kind of Garison or Head-quarter among us ) were so enrag'd at my reading of it the first Sunday after they came , that immediately after Morning Service ended , they seiz'd upon the Book , and tore it all in pieces . Thenceforward during their continuance there for full six months and upwards ( viz. ) from the beginning of November till they were call'd away to Naseby Fight in May following , besides that for want of a Book of necessity I must , I saw that it also behoov'd me , for the preventing of farther Outrages , to wave the use of the Book for the time , at least in the Ordinary Service ; only I read the Confession , the Lord's Prayer , all the Versicles , and the Psalms for the day . Then after the first Lesson in the Forenoon Benedictus or Iubilate ; and in the Afternoons Cantate . After the second Lesson also , sometimes the Creed , sometimes the Ten Commandements , and sometimes neither , but only sang a Psalm , and so to Sermon . But in all that while , in the Administration of the Sacraments , the Solemnization of Matrimony , Burial of Dead , and Churching of Women , I constantly used the ancient Forms and Rites to every of them respectively belonging , according to the appointment in the Book ; only I was careful in all the rest to make choice of such times and opportunities as I might do them with most secresie , and without disturbance of the Souldier . But at the Celebration of the Eucharist I was the more secure to do it publickly , because I was assur'd none of the Souldiers would be present . After their departure I took the liberty to use either the whole Liturgy , or but some part of it , omitting sometimes more , sometimes less upon occasion , as I judg'd it most expedient in reference to the Auditory , especially if any Souldiers , or other unknown persons hapned to be present . But all this while the substance of what I omitted I contriv'd into my Prayer before Sermon , the phrase and order only varied , which yet I endeavour'd to temper in such sort , that any person of ordinary capacity might easily perceivve what my meaning was , and yet the words left as little liable to exception or cavil as might be . About two years ago I was advertis'd ( but in a friendly manner ) by a Parliament man of note in these parts , that at a publick Meeting at Grantham , great complaint was made by some Ministers of the Presbyterian Gang , as I afterwards found , of my refractoriness to obey the Parliaments Order in that behalf . The Gentleman told me withal , That although they knew what my judgment and practice was , yet they were not forward to take notice of it before complaint made , which being now done in so publick a manner , if they should not take notice of it , the blame would lie upon them . He therefore advised me to consider well what I had to do , for I must resolve either to adventure the loss of my Living , or to lay aside Common Prayer ; which if I should continue after complaint and admonition , it would not be in his power , nor in the power of any Friend I had to preserve me . The effect of my then Answer was , That if the case were so , the deliberation was not hard : I having long ago considered of the case , and resolved what I might do with a good Conscience , and what was fittest for me in prudence to do , if I should ever be put to it ( viz. ) to forbear the use of the Common Prayer Book so far as might satisfie the letter of the Ordinance , rather than forsake my Station . My next business then was to bethink my self of such a course to be thenceforth held in the publick work in my own Parish , as might be believed neither to bring danger to my self by the use , nor to give scandal to my Brethren by the disuse of the establish'd Liturgy . And the course was this , to which I have held me ever since . I begin the Service with a Preface , and an Exhortation infer'd to make Confession of Sins ; which Exhortation I have fram'd out of the Exhortation and Absolution in the Book , contracted and put together , and exprest for the most part in the same words and phrases , but purposely here and there transplac'd , that it might appear not to be , and yet to be the very same . Then follows the Confession it self in the same Order ; it was enlarg'd only with the addition of some words , whereby it is rather explain'd than alter'd . The whole frame whereof , both for the fuller satisfaction in that particular , and that you may conjecture what manner of addition and change I have made proportionably hereunto ( yet none so large ) in other parts of the holy Office , I have here under-written . O Almighty God and merciful Father , we thy unworthy Servants do with shame and sorrow confess , that we have all our life long gone astray out of thy ways like lost sheep ; and that by following too much the vain devices and desires of our own hearts , we have grievously offended against thy holy laws both in thought , word , and deed . We have many times left undone those good duties which we might and ought to have done , and we have many times done those evils , when we might have avoided them , which we ought not to have done . We confess , O Lord , that there is no health at all , nor help in any Creature to relieve us ; but all our hope is in thy mercy , whose justice we have by our sins so far provoked . Have mercy upon us therefore , O Lord , have mercy upon us miserable Offenders : Spare us good Lord who confess our faults , that we perish not , but according to thy gracious promises declared unto mankind in Christ Iesu our Lord , restore us upon our true Repentance into thy grace and favour . And grant , O most merciful Father , for his sake , that we henceforth study to serve and please thee by leading a godly , righteous , and sober life , to the glory of thy holy Name , and the eternal comfort of our own Souls , through Iesus Christ our Lord. Amen . After the Confession the Lord's Prayer with the Versicles , and Gloria Patri , and then Psalms for the Day , and the first Lesson : After which in the Forenoon , sometimes Te Deum , ( but then only when I think the Auditory will bear it ) and sometimes an Hymn of mine own , gathered out of the Psalms and Church Collects , as a general Form of Thanksgiving ( which I did the rather , because I have noted the want of such a Form as the only thing wherein the Liturgy seem'd to be defective ) . And in the Afternoon , after the first Lesson the 98th . Psalm , or the 67th . then the second Lesson , with Benedictus or Iubilate ; after it in the Forenoon and Afternoon a singing Psalm . Then followeth the Creed , with Dominus Vobiscum ; and sometimes the Versicles in the end of our Letany [ From our Enemies defend us ] if I lik'd my Auditory , otherwise I omit the Versicles . After the Creed , and instead of the Letany and the other Prayers appointed in the Book , I have taken the substance of the Prayer I was wont to make before Sermon , and dispos'd it into several Collects or Prayers , some longer and some shorter , but new modell'd into the language of the Common Prayer Book much more than it was before . And in the Pulpit , before Sermon I use only a short Prayer in reference to the hearing of the Word , and no more . So that upon the matter , in these Prayers I do but the same thing I did before , save only that what before I spake without Book , and in a continued Form in the Pulpit , I now read out of a written Book broken into parcels , and in the reading Desk or Pue . Between which Prayers and the singing Psalms before the Sermon , I do also daily use one other Collect , of which sort I have for the purpose compos'd sundry , made up also ( as the former ) for the most part out of the Church Collects , with some little enlargement or variation ; as namely , the Collects Adventual , Quadragesimal , Paschal , or Pentecostal , for their proper seasons ; and at other times Collects of a more general nature , as for Pardon , Repentance , Grace , &c. And after one or more of them in the Forenoon , I usually repeat the Ten Commandements , with a short Collect after them for Grace to enable us to keep them . This hath been my practice , and is like still to be , unless some happy Change of Affairs restore us the liberty of using the old way again , or it be made appear to my Understanding by some able charitable Friend , That I therein have done otherwise then I ought to have done : For I may say , that I have not yet met with any thing in Discourse , either with my own Reason or others , of sufficient strength to convince me that I have done any thing , but what may stand with the Principles as well of Christian Simplicity as Prudence . There are but three things , that I know of , that are of any consideration oppos'd , viz. 1. The Obligation of the Laws . 2. The Scandal of the Example . 3. The unseemly symbolizing at least with Schismaticks , if not partaking with them in the Schism . 1. Law. Object . The first and strongest Objection ( which I shall therefore propose to the most advantage of the Objector ) is that which is grounded upon the Laws , and their Obligation : For it may be Objected , That every humane Law rightly establish'd , so long as it continueth a Law , obligeth the Subject ( and that for Conscience sake ) to the observation thereof in such manner and form as in the same Law is prescribed , and according to the true meaning and intention of the Law-giver therein . That a Law is then understood to be rightly establish'd , when it containeth nothing but what is honest and lawful , and is enacted by such person or persons as have full and sufficient authority to make Laws . That a Law so establish'd continues a Law , and is so in force , till it be either Repealed by as good and lawful Authority , as that by which it was made , or else antiquated by a long continued uninforc'd disuse with the tacit or presumed consent of the Law-giver . That the Act printed before the Common Prayer Book , and entituled ( An Act for the Uniformity ) was such a Law , being it was established in a full and free Parliament in peaceable times , and ratified by the Royal Assent , That it still continues in force , and being not yet Repealed , but by such persons as ( at least in the Opinion of those that maintain the Dispute ) for want of the Royal Assent , have not a sufficient right or authority to do such an Act , nor disused but of late times , and that by enforcement , and as is presum'd , much against the mind of the Law-giver . That therefore it still retains the power of obliging in part of Conscience ; that power being so essential and intrinsecal to every Law , quatenus a Law , that it can in no wise be sever'd from it . And that therefore no Minister publickly officiating in the Church , can with a good Conscience either omit any part of that which is commanded by the aforesaid Law , or use any other Form than what is contained in the foresaid Book , but must either use the Form prescribed in the Book , or else forbear to officiate . The Answer to this Objection ( granting all in the Premisses besides ) dependeth upon the right understanding of that which is affirmed concering the Obligation of the Laws according to the intention of the Law-giver ; which if it should be understood precisely of that particular , actual , and immediate intention which the Law-giver had declared by the words of the Law ( in which sense only the Objection proceedeth ) will not hold true in all cases . But there is suppos'd besides that , in Law-giver , a more general , habitual , & ultimate intention of a more excellent and transcendent nature than the former , which is to have an influence into , and over-ruling power over all particular Laws ( viz. ) an intention by the Laws to procure and promote the publick good . The former intention binds , when it is subservient to the latter , or consistent with it , and consequently bindeth in ordinary cases , and in orderly times , or else the Law is not a wholesome Law. But when the observation of the Law , by reason of the conjuncture of circumstances , or the iniquity of the times ( contingencies which no Lawgiver could either certainly foresee , or if foreseen , sufficiently provide against ) would rather be prejudicial than advantageous to the Publick ; or is manifestly attended with such inconveniencies and sad consequents to the Observers , as all the imaginable good that can redound to the Publick thereby , cannot in any reasonable measure countervail : In such case the Law obligeth not , but according to the latter and more general intention only ; even as in the operations of nature , particular Agents do ordinarily move according to their proper and particular inclinations ; yet upon some occasions , and to serve the ends and intentions of universal nature ( for the avoiding of some things which nature abhors ) they are sometimes carried with motions quite contrary to their particular natures ; as the Air to descend , and the Water to ascend for the avoiding of vacuity , &c. The common received Maxim ( which hath been sufficiently misapplied , and that sometimes to very ill purposes since the beginning of these unhappy divisions ) in the true meaning of it looketh this way , Salus populi suprema Lex : the equity of which Maxim , as it leaveth in the Law-giver a power of dispensing with the Law ( which is a suspending the Obligation thereof for the time in respect of the proper and particular intention ) so he shall see it expedient in order to the publick good ; so it leaveth in the Subject a liberty upon just occasions ( as in cases of great exigency , and for the preventing of such hazards and inconveniencies as might prove of noysome consequence to the Publick ) to do otherwise than the Law requireth . And neither is the exercise of that power in the Lawgiver to be thought an unreasonable Prerogative , nor the use of this liberty in the Subject an unreasonable presumption ; inasmuch as the power of dispensing with particular Laws is such a Prerogative , as without which no Commonwealth can be well govern'd , but Justice would be turn'd into Gall and Wormwood : Nor can the Supream Governour , without forfeiture of that faithfulness which he oweth to the Publick Weal , devest himself thereof . And he that presumeth of the Law-givers consent to dispense with him for the Observation of the Law in such needful cases ( where he hath not the opportunity to consult his pleasure therein ) presumeth no more than he hath reason to do . For it may well be presum'd that the Law-giver , who is bound in all his Laws to intend the safety of the Publick , and of every member thereof in his due proportion , hath no intention by the strict observation of any particular Law , to oblige any person , who is a Member of the Publick , to his destruction or ruin , when the common good is not answerably promoted thereby : Upon which ground it is generally resolv'd by Casuists ▪ That no Constitution ( meerly humane ) can lay such Obligation upon the Conscience of the Subject , but that we may ( according to the exigency of circumstances ) do otherwise than the Constitution requireth , provided it be done extra casum scandali & contemptûs , i. e. without either bewraying in himself any contempt of the Authority of the Law-giver by his carriage , or giving any just occasion of scandal to others by his example in so doing . I have been somewhat the longer in explaining this point , not only for the better clearing of the present doubt , but also in respect of the usefulness of this consideration for the preventing and removing of many scruples that may happen to conscientious men in such times as these , wherein so many things are ( and are like to be ) commanded and forbidden contrary to the establish'd Laws , and those ( as they are perswaded ) yet standing in force . The best rule that I know to guide men in their deliberations and actions in such emergent cases ( according to what hath been already delivered ) is advisedly and impartially to weigh the benefit & inconveniencies , as well on the one side , as on the other , as they stand in relation unto the Publick Good : and if after such examination and comparison made , it shall then evidently ( or but in the judgment of probability ) appear , that the Observation of the Law , according to the proper intention of the Law-giver therein , though with hazard of Estate , Liberty , or even life it self , hath a greater tendency to the Publick Good , and the preservation of Church or Commonwealth in safety , peace , and order , than the preventing of the foresaid hazards , or other evil consequents , by doing otherwise than the Law requireth , can have ; or ( which cometh to one ) if the violating of the Law shall then appear to be more prejudicial to the Publick Good , than the preservation of the Subject's Estate , Liberty , or Life can be beneficial hereunto : In such case the Subject is bound to hazard all he hath , and undergo whatsoever inconveniencies and calamities can ensue thereupon , rather than violate the Law with contempt of that Authority to which he oweth subjection . But if it shall ( after such comparison made ) evidently ( or but more probably than the contrary ) appear , That that preservation of such a persons Life , Liberty , Estate , would more benefit the Church or Commonwealth , than the punctual observation of the Law at that time , and with those circumstances , would do ; it were an unseasonable , unreasonable , and pernicious scrupulosity for such a person to think himself in such a case obliged for the observing of the Law ( perhaps but once or twice ) with little or no benefit to the Publick , to ruin himself , whereby to render himself unuseful and unserviceable to the Publick for ever hereafter . To bring this Discourse home , and to apply it to the business now under dispute . Suppose we ten , twenty , or One hundred godly Ministers , well affected to the establish'd Liturgy , and actually possess'd of Benefices , with the Charge of Souls thereto belonging , should , thinking themselves in Conscience obliged to the use of the whole Form of the Book , as is by the Act appointed , without any addition , omission , or alteration whatsoever ( notwithstanding the present conjuncture of Affairs ) resolve to use the same accordingly , it would be well considered what the effects and consequents thereof would be . Besides other evils , these three are visible , which must all unavoidably follow one upon another , if any body shall be found ( as doubtless within short time there will be found one or other ) to inform and prosecute against them . 1. The utter undoing of so many worthy persons , fit to do God and his Church good service , together with all those persons that depend upon them for their livelyhood , by putting the fruits of their Benefices , wherewith they should buy themselves bread , under Sequestration . 2. The depriving of those persons of the opportunity of discharging the duties that belong unto them in their Ministerial Calling , in not permitting them , after such Sequestration , to teach or instruct the people belonging to their Charge , or to exercise any thing of their Function publickly in the Church . 3. The delivering over the Sheep of Christ , that lately were under the hands of the faithful Shepherds , into the Custody of ravenous Wolves , when such Guides shall be set over the several Congregations , as will be sure to mis-teach them one way or other ( viz. ) either by instilling into them Puritanical and Superstitious Principles , that they may the more securely exercise their Presbyterian Tyranny over their Judgments , Consciences , Persons , and Estates , or else by setting up new Lights before them , to lead them into a maze of Anabaptistical confusion and frenzy . These consequents are so heavy to the Sufferers , so certain to ensue upon the use of Common Prayer , and so much without the power of the Law-givers ( in this state of Affairs ) either to prevent or remedy , that it is beyond the wit of man what benefit to the Publick can accrue by the strict observation of the Act , that may in any proportion countervail these mischiefs . In which case , that man must needs suppose a strange austerity in the Law-giver , that dares not presume of his consent to disoblige him ( for the time ) from observing the same . It would be also well considered , Whether he that by his own over-nice scrupulosity runs all these hazards , be not ( in some measure ) guilty of his own undoing , of deserting his station , and of betraying his flock , and do not thereby lose much of that comfort which a Christian Confessor may take in his sufferings , when they are laid upon him by the Hand of God , and not pull'd upon himself by his own hands . And more I shall not need to say as to that first Objection . Object . 2. Scandal . The next thing objected is , The danger of the Scandal that others might be ready to take at the Example , who seeing the Law so little regarded by such men ( men that have Cure of Souls , and perhaps also of some eminency and esteem in the Church , and whose Example will be much look'd upon ) will be easily encourag'd by this Example to set light by all Authority , and to take the liberty to obey and disobey the Laws of their Soveraign at their pleasure . But this Objection , after we are once satisfied concerning the former , need not much trouble us . For , 1. It seemeth an unreasonable thing in cases of great Exigence ( such as we now suppose ) that the fear of scandalizing our weak Brethren ( which is but Debitum charitatis only ) should lay upon us a peremptory necessity of observing the Law punctually , whatsoever inconveniencies and mischiefs may ensue thereupon : when the duty of Obedience to our known Governours ( which is Debitum justitiae also , and therefore more Obligatory than the other ) doth not impose that necessity upon us ; as hath been already shewn . 2. Besides , Arguments drawn from Scandal in things neither unlawful nor ( setting the reason of Scandal aside ) inexpedient , as they are subject to sundry frailties otherwise , so they are manifestly of no weight at all , when they are counterpois'd with the apparent danger of evil consequents on the other side . For in such cases there is commonly equal danger ( if not rather something more ) of Scandal to be taken from the Example the quite contrary way . We may see it in debating the point now in hand : It is alledged on the one side , That by laying aside the use of the Common Prayer , men that are over scrupulous will be encourag'd to take a greater liberty in dispensing with the Laws ( to the despising both of Laws and Governours ) than they ought . And why may it not , by the same reason , be as well alledg'd on the other side , That by holding up a necessity of using the Common Prayer , men that have tender Consciences may be induc'd to entertain scruples ( to their utter undoing , and to the destruction of their people ) when they need not ? 3. But that in the third place , which cometh up home to the business , and taketh off the Objection clearly , is this , That in judging Cases of Scandal , we are not so much to look to the event , what it is , or may be , as to the cause , whence it cometh . For sometimes there is given just cause of Scandal ; and yet no Scandal followeth , because it is not taken : Sometimes scandal is taken , and yet no just cause given : and sometimes there is both cause of Scandal given , and Scandal taken thereat . But no man is concern'd at any Scandal that happeneth to another by occasion of any thing done by him , neither is chargeable with it farther than he is guilty of having given it . If then we give Scandal to others , and they take it not , the whole guilt is ours , and they are faultless . If we give it , and they take it , we are to bear a share in the blame as they , and that a deep share ; ( Vae homini , Wo to the man by whome the offence cometh , Matth. 18. 7. ) But if they take offence when we give none , it is a thing we cannot help , and therefore the whole blame must lie upon them . Wherefore , if at any time any doubt shall arise in that Case of Scandal , How far forth the danger thereof may oblige us to the doing or not doing of any thing propos'd ; The Resolution will come on much the easier , if we shall but rightly understand what it is to give Scandal , or how many ways a man may become guilty of scandalizing another by his Example . The ways ( as I conceive ) are but these four . 1. When a man doth something before another , which is in it self evil , unlawful , and sinful . In which case , neither the intention of him that doth it , nor the event as to him that seeth it done , is of any consideration : For it matters not whether the doer hath an intention to draw the other into sin , or not ; the very matter and substance of the action being evil , and done before others , is sufficient to render the doer guilty of having given Scandal , though neither he had intention himself so to do , nor was any other person actually scandaliz'd thereby : because whatsoever is in its own nature evil , is of it self , and in its own nature scandalous , and of ill Example . Thus did Hophni and Phineas ▪ the Sons of Eli , give Scandal by their wretched prophaneness and greediness about the Sacrifices of the Lord , and their shameless abusing the Women . And so did David also give great Scandal in the matter of Vriah , 2 Sam. 12. 14. Here the Rule is , Do nothing that is evil , for fear of giving Scandal . 2. The second way is , when a man doth something before another with a direct intention and formal purpose of drawing him thereby to commit sin . In which case neither the matter of the action , nor the event is of any consideration : For it makes no difference as to the sin of giving Scandal , whether any man be effectually entic'd to commit sin or not thereby ; neither doth it make any difference , whether the thing done were in it self unlawful , or not , so as it had an appearance of evil , and from thence an aptitude to draw another by the doing of that ( by imitation ) which should be really and intrinsecally evil . The wicked intention alone ( whatsoever the effect should be , or what means soever should be us'd to promote it ) sufficeth to induce the guilt of giving Scandal upon the doer . This was Ierohoam's sin , in setting up the Calves , with a formal purpose and intention thereby ( for his own secular and ambitious ends ) to corrupt the purity of Religion , and to draw the people unto Idolatrous Worship . For which cause he is so often stigmatiz'd with it , as a note of Infamy , to stick by him whilst the World lasteth , being scarce ever mention'd in the Scripture , but with this addition , Jeroboam the son of Nebat , which made Israel to sin . Here the Rule is , Do nothing , good or evil , with an intention to give Scandal . 3. The third way is when a man doth something before another , which in it self is not evil , but indifferent , and so according to the Rule of Christian Liberty , lawful for him to do , or not to do , as he shall see cause ( yea , and perhaps otherwise commodious and convenient for him to do ) yet whereas he probably foreseeth that others will take Scandal , and be occasioned thereby to do evil . In such a case , if the thing to be done be not in some degree prudentially necessary for him to do , but that he might , without very great inconvenience or prejudice to himself or any third person , leave it undone : He is bound in Charity to his Brother's Soul ( for whom Christ died ) and for the avoiding of Scandal , to abridge himself in the exercise of his Christian Liberty for that time , so far as rather to suffer some inconvenience himself by the not doing of it , than by the doing of it to cause his Brother to offend . The very Case which is so often , so largely , and so earnestly insisted upon by St. Paul. See Rom. 14. 13 , 21. Rom. 15. 1 , 3. 1 Cor. 8. 7 , 13. 1 Cor. 9. 12 , 15 , 19 , 22. 1 Cor. 10. 23. 33. Here the Rule is , Do nothing that may be reasonably forborn , whereat Scandal will be taken . 4. The last way is , when a man doth somthing before another , which is not only lawful , but ( according to the exigencies of present Circumstances ) pro hic & nunc very behoofful , and even prudentially necessary for him to do , but foreseeth that the other will be like to make an ill use of it , and take encouragement thereby to commit sin , if he be not withal careful , as much as possibly in him lieth , to prevent the Scandal that may be taken thereat : For , Qui non prohibet peccare , cum potest , jubet . In such case the bare neglect of his Brother , and not using his utmost endeavour to prevent the evil that might ensue , maketh him guilty . Upon which consideration standeth the Equity of the Judicial Law given to the Jews , which ordered , That in case a man dig a Pit for the use of his Family , and looking no farther than his own convenience , put no cover upon it , and leave it open , whereby it hapneth his Neighbours Beast to fall thereinto and perish , the owner of the Pit is to make it good , inasmuch as he was the occasioner of that loss to his Neighbour , which he might and ought to have prevented . Here the Rule is Order the doing of that , which may not be well left undone , in such sort that no Scandal ( so far as you can help it ) may be taken thereat . To apply this . The thing under debate , viz. the Action propos'd to present enquiry is , The laying aside the Common Prayer , being enjoyn'd by Law , and using instead thereof some other Form of Church Service of our own devising . And the Enquiry concerning it is , Whether it may be done with a good Conscience in regard of the Scandal that is given , or at least may be taken thereat , Yea or No ? Now forasmuch as in this Enquiry we take it for granted , That the thing to be done is not in its own nature simply evil , but rather in this state of affairs prudentially necessary ; and that they who make scruple at it upon the point of Scandal , have not the least intention of drawing other of the Laws into contempt , or their Brethren into sin by their Example . It is manifest that three of the now mention'd Cases , with the Rules to each of them appending , are not pertinent to the present Enquiry . But since the last of the four only proveth to be our Case , we have therefore no more to do for the setling of our Judgments , and quieting of our Consciences , and the regulating of our Practice in this Affair , than to consider well what the Rule in this Case given obligeth us unto ; which is not to leave the Action undone for the danger of Scandal , which ( besides the Inconveniencies formerly mention'd ) would but start new Questions , and those beget more to the multiplying unnecessary Scruples in infinitum : But to order the doing of it so , that ( if it were possible ) no Scandal at all might ensue thereupon , or at least wise not by our default , through our careless or undiscreet managery thereof . Even as the Jew that stood in need to sink a Pit for the service of his House or Ground , was not ( for fear his Neighbours Beast should fall into it , and be drown'd ) bound by the Law to forbear the making of it , but only to provide a sufficient cover for it , where he had made it . The thing then in this Case is not to be left undone , when it so much behoveth us to do it ; but the Action to be carried on ( for the manner of doing , and in all respects and circumstances thereunto belonging ) with so much chariness and tenderness , moderation and wisdom ( to our best understanding ) that the necessity of our so doing , with the true cause thereof , may appear to the World , to the satisfaction of those that are willing to take notice of it ; and that such persons as would be willing to make use of our Ensample to do the same thing , where there is not the same necessity , may do it upon their own score , and not be able to vouch our practice for their excuse ; which how it may be best done for particular directions , every charitable and conscientious man must ask his own discretion . Some general helps thereunto I shall lay down in answering the next Objection , where they would fall in again not improperly , and so stop two Gaps with one Bush. 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 . 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 . Notes, typically marginal, from the original text Notes for div A61897-e80 Answ. 1 Sam. 2. 17. 22. Exod. 21. 33 , 34. 1 Thess. 5.