Sect. 10. Yea the Apostle 2 Thess. 2. foretelling the Antichristian Apostacy v. 3. telleth us That that Mystery of iniquity did then work v. 7. This Allegation the learned Dr. putteth off with a Scoff p. 17. but we must not therefore part with it It is evident that there was then a tendency among some of the Members of the Christian Church to several of these Evils which being grown up to Maturity of Wickedness Antichristianism was afterwards made up not to speak of the gross Heresies that then were and others that were foretold Act. 20. 29 30. The Ambition of Diotrephes was a fermenting toward Lordly Prelacy 3 Joh. ver 9. So was the Idolizing of some Ministers among the Corinthians 1 Cor. 3. 4. So the turning aside to the Jewish Ceremonies a carnal gawdy sort of Religion not contented with the simplicity of Gospel-Worship for which the Galatians are reproved Gal. 4. 9. The worshipping of Angels voluntary Humility subjection to Ordinances touch not taste not handle not Will-Worship Col. 2. 18. Forbidding of Meats and Marriage 1 Tim. 4. 3. and in a word the turning the Spiritual Religion of GOD into a Carnal outward Shew All these I say was a working toward the vile Superstitions that afterward grew up under the Antichristian Apostasy of which our Ceremonies are some Remains Now if there was such a secret working of such Evils in that time is it any wonder that some unallowable practices should be in the Church soon after the Apostles and be little taken notice of Sect. 11. And this is yet less to be wondred at if we consider the defects and uncertainty of the History of the Church in Times next after the Apostles as it was in the first Times of the Church before the Law which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dies inanitatis because of the want of the Light of History It was little better with the Christian Church at first We have very little distinct account of her Order and what we have is but in some things not so full as to enable us to pass a Judgment with Confidence of all their Practices in Church-Administrations It is no good Argument there is no mention of Dissent from or Non-conformity to the Church-practices of the First Times â—rgo there was none especially considering that the Writers of those Times who were glorious Lights yet Men and subject to mistakes and passions would not readily give account of what might make against their own practices And it can be made appear that the best of the Church Guides after the Apostles were in mistakes greater than what we now scruple at But the early Degeneracy of the Christian Church which our Author thinks it so absurd to imagine is witnessed by the most ancient History and nearest to these Times Eusebius lib. 3. c. 29. relating out of Egesippus the Martyrdom of Simon Son of Cleopas second Bishop of Jerusalem who had seen the Lord and was his Cousin Germain he addeth that After that the Sacred Company of the Apostles were worn out the Church having before been a pure Viâ—gin the Conspiracy of detestable Errors through Deceit of such as delivered strange Doctrine took rooting c. If Heresie so soon got head what Absurdity is it to think that lesser Evils might early prevail This may be also proved in reference to the Rites used in the Church how early there was a degeneracy in these out of Irenaeus who lived in the second Century Epist. ad Victor Episc. Rom. Quae varietas observantiae pascatis jejuniorum non 〈◊〉 primum neque nostris temporibus caepit sed multo aute nos ut opinor qui non simpliciter quod ab initio traditum est tenentes in alium morem vel per negligentiam vel per imperitiam postmodum decidere Where it is evident that Irenaeus imputeth such negligence and unskilfulness even to the First Age and nearest to the Apostles if not in the days of some of them as made them fall from Christs Institution in some things The consideration of all which maketh me wonder at the Confidence of the learned Author who saith that So sudden and insensible a Change of the Church is so incredible that they that think it could be may on the same Grounds believe that other parts of Popery did as soon prevail That this Change did soon prevail we believe not but that it might we see no Absurdity in it and for other parts of Popery we can tell when most of them begun and therefore are not obliged from the Antiquity of one part of it to acknowledge the same of another neither is there any Inconveniency in asserting that these Mistakes crept in insensibly Seeing the Apostle speaketh of them as a Mystery that was long working before it came above-board What he saith of humane Policies keeping long to their first Institution maketh little to his purpose both because the contrary is most frequently observed they often degenerate and that unobserved by the Vulgar through the Cunning of Statesmen and because corrupt Nature is not so apt to deviate from Humane Constitutions as from those that are Divine Few Politick Frames have been so often and quickly and easily changed as the Religious Worship of the Jews was in the time of the Judges and Kings I hope by this time it will appear that the Principles of the Church's Enemies so he falsly calleth the Non-conformists who are no Enemies to the Church but to her humane Ceremonies bringeth no such mighty prejudice on the Cause of the Reformation as he with confidence inferreth from what he had discoursed for we neither own such Antiquity in the Ceremonies nor if we did would that inferr the Antiquity of Popery in its grosser parts Sect. 12. He again chargeth his Adversaries that They must forgo the Testimony of Antiquity and that by so doing they run into insuperable Difficulties in dealing with the Papists which his Principles do lead through for they can justly charge Popery as Innovation And to that purpose citeth Bishop Sanderson p. 6. In answer to him and the Bishop too We say 1. That we do not forgo the Testimony of Antiquity though we do not Idolize it as some do we will not be concludâ—d by it against Scripture and not often without Scripture but take its help to search into the Mind of God revealed in His Word It s greatest Admirers must needs forgo it sometimes both Papists and Prelatists and the ancient Authors themselves do not seldom disown all Authority in them or any men to determine in the Controversies of Religion But I shall not digress into this Debate What Weight is to be laid on Antiquity it is enough at present that we deny and our Adversaries have not proved nor shall they ever be able to prove that Bishops and Ceremonies are so ancient as they affirm them to be what Instances he intendeth or can give from his present Adversaries the Non-conformists that they
Inclination and think the Dr. cannot charge us with any thing to the contrary in practice Wherefore it is without all Reason that he dateth the Presbyterian Separation from that time p. 23. Their building Meeting-houses and using Separate Meetings p. 24. will not prove it for the one they did before and the other was but a more publick owning of what was their private practice when under the lash of the Persecution Defending their practice by writing is no proof neither If he can prove that they do it on Principles that will justifie any Separation let them be blamed but this I suppose dropt from his Pen without due consideration That they chuse Ministers one after another is as little proof as the rest how to judge I know not of what his credible Person informs him Of ten Ministers coming into one City It is a hard Case when Ministers put to great hardships by the Five Mile Act that it being suspended they might not live in Corporations for their Accommodation Let the Author of the Peaceable Design cited p. 25. answer for himself I am sure such Non-conformists as I have conversed with never approved of the Tolerating of Papists Sect. 24. Mr. Nye is produced p. 27. as owning that Jesuits had a hand in our Divisions whoever denied it in perswading the unlawfulness of hearing the Conformists preach Whoever broached that Principle it was never received among the more sober and intelligent of the Non-conformists especially the Presbyterians it is their Corruptings of God's Ordinances not their dispensing of them that we refuse to join with them in and when we cannot join in the one without the other we must forbear both which is by a necessity from them not our choice but of this he will give fitter occasion to speak afterward What he citeth out of Mr. Baxter p. 28 29. 30. tho' there be Expressions of the keen Spirit of that learned Writer which might have been a little softened yet all that he saith proveth no more but this From among the Non-conformists have gone out some Sects that by their unsound principles have given advantage to the common Enemy which we deny not but lament but if this prove our way evil and tending to Popery the same must be concluded against the Reformation from Popery where the German Anabaptists sprung up yea Christianity shall not escape for did not Gnosticks and other like Hereticks arise from among Christians even in the Apostle's days Sect. 25. The Dr. p. 31. triumphantly appealeth to any impartial Reader Who most serve the Popish Designs those who keep to the Constitution of the Church of England or those who fell into the course of separation I hope the Judge that he constituteth having considered his Allegations and the Answers hitherto discoursed will acquit us of all accession to Popish Designs but if we should take as much pains to retort the same blame on his party as he hath done to accuse us it were easie to guess where the Sentence of Condemnation would fall but I delight not in such unbrotherly work and there is the less need for it that day unto day uttereth speech to discover the sidings of that party with the Enemies of our Religion That the Papists designed to force all to seek a general Toleration is not unlikely but that Non-conformists did desire or seek it is unjustly insinuated Sect. 26. When I consider what he writeth p. 33 34. I see cause to retort his own words on him which he useth p. 23. If such bold and notorious untruths are published now what account may we expect will be given to Posterity of the passages of these Times He doth represent the Non-conformists very unfairly if not very falsly as that on the Discovery of the Popish Plot the Non-conformists seemed to be Like men roused out of a deep sleep amazed confounded fearful of every thing mistrusting all that were not in such a consternation as themselves VVere they not as vigilant and jealous over the Papists as other Protestants even before that time Yea who that will see doth not know that they exceeded their Neighbours in this he hath forgotten what he had before so often declaimed against them That they pretended to be the most zealous Protestants about their fear of Popery their indiscreet zeal against it c. with which he besprinkles most of his pages But now of a sudden they are transformed into a sort of Men asleep having neither fear of nor zeal against it How doth passion blind men Impedit ira animum c. Their fear and consternation on the discovery of the Plot is as groundlesly affirmed as their sleep before it No doubt they were apprehensive of Danger as all the Protestant Nation were and still are but what Signs of such Disorder was among them he doth not say because he could not therefore a general Accusation was more apt to calumniate them by But it may be and it is beyond a may be they fasted and prayed more than some others did on this occasion and that some reckon a sign of Guilt and Fear beyond what is to be found in good men Some saith he in this case pressed the Dissenters to study Union among Protestants But were they then or ever backward to it on sinless terms or would they have had them abandon the light of theâ—r Consciences for Peace-sake in that time of danger He again chargeth the Non-conformists that Formerly they carried smoothly towards the common and innocent Papists as they stiled them and thought them equally capable of Toleration with themselves It were well done in the Dr. if he can make this appear against any one Non-conformist but if it be spoken with reference to them in general nothing can be more calumnious It is of the same stamp that followeth p. 34. Their trucking under-hand for Toleration with the Papists they represent saith he those of the Church of England as Papists in Masquerade Did ever any Non-conformist talk at this rate of Conformists in general as he would have his Readers believe And if it have been said of some and those of no mean degree in the Church time partly hath tried and it is like will further try the truth of it I commend his Humanity and being free of undue heat against the Papists on occassion of that horrid Plot. If there was due heat we require no more but he doth most injuriously charge us with rage and fierceness in that case I know not that the wise and sober among the Non-conformists if he will let it be said that there be any such among them did exceed due bounds of the zeal of God against such a party of his Enemies He next fighteth with the popular Censures that then passed on many of the Clergy which we are not concerned in I wish him to consider that as sometimes vox populi is vox diaboli so also not seldom it is vox Dei. Sect. 27. He hopeth that the Non-conformist
so neither was it pulled down among us in a day King Hen. 8. began this Work but did it so lamely that Protestants were little satisfied There wanted not Non-conformists then who were all the true Protestants many of them laid down their Lives for their Non-conformity After him his Son Edw. 6. a religious and zealous Prince reformed many things but not all at once for the Liturgy was twice Reformed in his Reign Full. Ch. Hist. book 7. p. 386. once in his First Year and again in a Parliament held in his 5 6. Years and again in the Reign of Queen Elizabeth there were also some Alterations made in the Rubrick 1 Jacob. 1603. saith the same Author And it is known that several things unreformed in Edw. 6's Reign were after taken away as may be seen by comparing his Injunctions with what afterward was practised in them We have mention of Coming to Confession in Lent Art. 9. of High Mass Art. 21. Prayer for the Dead is expresly injoined in the form of bidding of Common Prayers all which were afterward removed name and thing yea these very Injunctions gave people Hope of a further Reformation for they were only intended till a Parliament should be called And Art. 27. People are injoined not to violate the Ceremonies not as yet abrogated which gave the people confidence that such Superstitions were not to be continued as a Burden to Mens Consciences but were used for the present supposed necessity Sect. 2. The Case is far otherwise with us we are put beyond all Hope of Relief a Yoke of Humane Ceremonies wreathed on our Neâ—k without any probability of being loosed from it For after the King 's happy Restauration then there was the fairest opportunity that could be wished for Condescendence and Accommodation the Ceremonies having gone into Disuetude for 20 years and the Nation being more generally against them than ever before by the Light of the Word that had for so many years been more freely and fully held forth than before and when a great number of Ministers presented a Petition for Peace to their Brethren then commissionate to Reform the Liturgy and used the strongest Reasons the most earnest Obtestations and the greatest Condescentions that could be to obtain either a taking away of what was grievous to their Consciences or at least a forbearance in them all which may be seen at length in the Book it self yet nothing was to be obtained but Impositions made more strict and our Yoke made heavier than before rather than lighter so that there remained no more Hope for our selves or our Posterity but either we and they must take up with a Worship that we are convinced is mixt with some things that maketh it displeasing to God or live without God's Ordinances or worship God apart by our selves May not we appeal to God and to all the World That whatever our Brethren talk of Peace and Vnity we were for Peace but when we spake they were for Wars Psal. 120. 6. while they will not abate nor bear with us in one Ceremony which themselves declare Indifferent for that Peace and Vnity that they extol so highly yea for the keeping out of Popery the re-entry of which they pretend to fear by our Divisions Sect. 3. These things being considered it is very evident That our Case is not parallel with that of the first Non-conformists in reference to Communion with the Church and therefore the Reasons that moved them to go along with the present way do not conclude that we ought to do the same for 1. There was then a necessity apprehended by some of the best men for retaining some of the Ceremonies that had been in use in Popery lest too sudden and visible a Change it being the out-side of Religion that the multitude doth most consider should have scared the people from owning the Reformation and we know Necessitas quicquid coegit defendit On this Ground even the Apostles retained for a time a little of the Jewish Observations Act. 15. 28 29. I do not say that there was a necessity for this but it was then thought to be and therefore must needs influence their minds and practice as if there really had been such a necessity But now it is evident to unbyassed men that there is no such necessity for retaining these Ceremonies Pâ—pists are so far from being brought over to us by symbolizing with them that they conceive Hope from that very thing of our returning to them as hath been made appear by several passages in their Writings and Discourses which I now stay not to rehearse And in very deed our Service especially in Cathedrals cometh so much nearer to their way than it doth either to the way of the Apostolick Church so far as it is recorded in Scripture or to the way of most of the Reformed Churches that it were no hard task to bring in Popish Worship abating the Service being in Latin and Discipline for in that also we are at no great distance from Popery among us without being observed by the Vulgar And the necessity is yet the less for retaining them among us that our People have not been bred in Popery as in those Times when the Ceremonies were retained and therefore are not in that hazard that they were to â—all back into Popery upon the abolishing of them yea it is so far from that that the disuse of these might make Popery to be more forgotten among the people these being some of the Ornaments by which that whorish Worship was once decked Sect. 4. A Second Ground why the reason of their cleaving to the Church-way doth not conclude for our doing the like is They had cause to look on their Grievances but as temporary and knew that further Reformation was designed and might be in a short time expected and therefore it was Reason that they should rather forbear for that time their Edification I mean the external means of it that they might have had by pure Ordinances rather than seem to make a Breach This Reason doth not at all touch us who are out of all hope of such purity of Ordinances in the Church as is pleasing to God or consistent with His Acceptance I mean from us who know the right way for I shall not judge what acceptance an impure worship invincibly not known to be such may find with God they had not in vain essayed to make Peace with their Brethren and been rejected with a peremptory â—leaving to the least Indifferent Ceremony rather than to satisfie the Consciencious Seruples of those who doubted which is our Case Therefore we are even by them who blame us for what they force us to brought to a necessity of worshipping God apart from them seeing we neither can now do it nor hope that afterward we may do it with them And this our Necessity is heightned and our Case made yet more different from theirs at the Reformation when we consider That
he thinketh it so easie that he practiseth more of it than his Brethren can do But that is no proof What he objecteth from the practice of the Martyrs is above answered The Third Concession That Communion with the Church of England hath been still owned by the Reformed Churches abroad I have before answered this also shewing That though some of the Divines for no Churches ever gave any hint to that purpose in their condescendency have shewed aversion from our withdrawing yet they have laid down Doctrinal Principles that necessitate what they are so averse from Their receiving the Apology and Articles of our Church into the harmony of Confessions the Dr. bringeth as an Argument against Separation from Her But it is a frivolous Argument both because the Collection of these Confessions is not the work of the Churches but of a private Writer as also because the Author of that Book reckoning England among the Protestant Churches doth not by so doing oblige all to submit to her unlawful Impositions What Durel hath said or he or others can say of the good opinion of Reformed Divines of the Constitution and Orders of the Church of Englâ—nd may soon be Balanced by Testimonies out of the same Reverend Divines Condemning her Ceremonies as relicts of Popery Sect. 4. The Second thing that he insisteth on he beginneth Sect. 2. to examine the several Hypotheses and principles of Separation that are at this day talked of among Dissenters He saith some seem to allow Separate Congregations only in such places where the Churches are not capable to receive the Inhabitants And this he groundeth on some passages wherein some had defended their Meeting-Houses by this Consideration that all the Inhabitants in London could not hear in the Churches But did ever any of them say that this was either the only or main reason of their Meetings or was it not rather brought as an Additional Consideration to blunt the Edge of that Clamour that was raised against Non-conformists Preaching by them who neither could benefit the People themselves nor would suffer others to do it whereas the Non-conformists had other reasons for not joining with the Church but worshipping God without Humane Mixtures in other Assemblies But even that reason might have some weight ad hominem against the Silencers of Non-conformist Ministers I hope to give better reasons in due time and place for the Non-conformist Ministers Preaching But I am very free to declare that in a Church where there is no cause of withdrawing from her Ordinances this alledged is not sufficient Sect. 5. Some saith he Sect. 3. do allow Communion with some Parochial Churches in some Duties and at some Seasons but not with all Churches in all Duties and at all times And from this he chargeth the Separation as a Mystery as if we dealt not openly and ingeniously in setting down our opinion But I ask the Dr. who of the Non-conformists did ever thus express their opinions without further Explication And if none have it is not Candour so to represent us We desire not to walk in the Dark nor are we ashamed of our Principles We profess then That in Parishes where Truth is Preached and not dangerous Error and in those Ordinances to which no Humane Ceremonies are annexed as Preaching and Prayer and when we are not obliged to wait on the Ordinances in those Assemblies where we have all the Ordinances in purity as we cannot even in the Parish mentioned because of unlawful Impositions made the Terms of our Communion with them I say thus we can join with them but not otherwise I hope there is no Labyrinth in this Declaration of our opinion Sect. 6. He is at much pains to prove that we go upon the same principles with the Old Separatists which he proveâ—h of some of the People out of Mr. Baxter's reproof of them for their unsoberness I know the Reproofs of that Learned Author were sometimes dealt at Random But if any of the People have undue apprehensions of things and understand not so well as need were what they profess will that ruin our cause Is there no such blame among his Party Do they all speak Judiciously and Soberly and with no Tincture of Popish Principles in managing their Conformity But he will p. 103. have even our Teachers to come near to the principles of the Old Separatists for what matter is it saith he as to the Nature of the Separation whether the Terms of our Communion be called Idolatrous or unlawful whether our Ministery be called a false or insufficient Ministry scandalous Vsurpers and Persecutors Whether our Hierarchy be called Antichristian or Repugnant to the Institutions of Christ Ans. 1. A difference sufficient to make our Separation lawful and theirs unlawful is that we withdraw being put away by the Church for not submitting to unlawful Terms of Communion These left the Church and would not join with her even tho' these Terms had not been imposed looking on the Church as no true Church Answ. 2. Whatever fault we find with the Ministers of the Church and the Hierarchy we do not separate because of these we would join with you for all these Grievances if you would but suffer us to do it without sinning against God in that which is our personal Action I hope he will not alledge that the Old Separatists were of that principle Sect. 7. But this to wit that we are of the same principles with the Old Separatists the Dr. will make manifest And that 1. As to the People 2. As to the Ministers of the Church As to the People Sect. 4. he saith We disown the Old Separation and yet make the Terms of Lay-communion for Persons as Members of the Church unlawful This I own save that I am not willing to contend with him about the Term Members of the Church let the thing be understood to wit that we think it unlawful to join in the Liturgy and Ceremonies and seeing we cannot have Gods Ordinances without these with the Church we think it our duty to serve God without these apart among our selves Yet are ready to worship God with the Church when they shall please to suffer us to do it without these Impositions This I say being understood we matter not much whether he call this a casting off of Membership with the Church or not Mr. Baxter he saith calleth it Schismatical in the Church to deny Baptism without the sign of the Cross and God-fathers and the Communion without Kneeling and that People in this case may join with other Pastors that will otherwise Baptize and give the Communion And I say the same What is this saith the Dr. but formal Separation Ans. It is nothing else And what hath he gained by that Concession For who ever questioned but there is a Separation in the Church of England between the rigid Imposers and the Dissenters But the Question is Who is the culpable cause of the formal Separation and consequently who
over the Christian world and how the Papists are hardened seeing no end of Schism To all this I answer 1. I know Rome and some others too will triumph when there is no cause for their so doing but as long as we can shew Scripture-warrant for what we hold and do we are unconcerned in their censures 2. That there is no cause for their triumphing appeareth because the Dr. and his Party who have the same cause of Triumph that the Papists could have on this occasion have as yet had no such victory in their Debates with us as to make them triumph 3. If by the Christian World he mean the Protestant part of Christianity for the rest we are less mâ—ved by their Judgments I hope they will not laugh at us who scruple nothing but what most of them have condemned as Additions to the Word of God and Corruptions of His Worship for so all the Calvinist-Churches and Divines have done 4. If the Papists be hardened as seeing no end of Schism they are to be blamed for we can shew them and others a good end of it to wit ordering the worship of God by his Institution or at least imposing nothing uninstituted as Terms of Communion with the Church Sect. 7. His Second Argument is Sect. 24. That this Separation maketh Vnion among the Protestant Churches impossible supposing them to remain as they are This he proveth because the Lutheran Churches have these and more Ceremonies yet these Churches are thought true and fit to be united with by a Synod of the Reformed at Charenton 1631. The Helvetian Churches declare against separating for different Rites and Ceremonies So doth the Confession of Poland and that of Ausburg and Strasburg also Crecius and the Transilvanian Divines Nothing of all this cometh up the point as above stated We allow no Separation for these Rites and none of the Divines or Confessions mentioned disalloweth forbearing of them in our own persons nor injoineth using of them We do not separate because the Church useth them but She driveth us away because we cannot use them What he citeth out of Amyraldus p. 189. that the nature of Ceremonies is to be taken from the Doctrine that goeth along with them I have said somewhat to above I deny not but a bad Doctrine may infect an indifferent Ceremoâ—y that is built on it but I cannot assent That the best Doctrine can justifie an uninstituted Ceremony in God's Worship He citeth Davenant giving three Reasons that may hinder Union and the first is Tyranny over Mens Faith and Conscience let but this be removed and our Separation is at an end for I think the Dr. will hardly clear imposing of needless Ceremonies on them that are convinced of and can prove their sinfulness of this blame That Protestant Churches abroad have harder Terms of Communion than we he supposeth p. 198. but doth not prove the Calvinist Churches have not and if the Lutheran Churches have that is impose them with such rigour we cannot but eatenus condemn them Yet we shut not out the Lutheran Churches from all possibility of Union with them as he insinuates we can have Union with them as Sister Churches but we cannot partake in their instituted parts of Worship Sect. 8. His third Argument is that this will justifie the ancient Schisms that have alwaies been condemned in the Christian Church and he instanceth in the Schism of the Novatians and others But the Dr. hath done us Presbyterians the favour to free us of the trouble of this Debate with him by setting aside from their Pleas for Separation Ceremonies Liturgy and Holidays which are the things we insist upon I say no more on this Argument but take notice of the Dr's wonderful but most groundless confidence in a Parenthesis asserting That these are common to our Church with all other Christian Churches for many hundred years before the great degeneracy of the Roman Church and are continued by an universal consent in all parts of the Christian World. The first part of his Assertion is absolutely false for all the cunning used in inserting the Epithete great degeneracy of the Roman Church I know not where he will fix this great degeneracy whether in Boniface's usurping the Title of Vniversal Bishop or may be in the Council of Trent But he shall never prove that these were used in the Church before a notable degeneracy of the Church nor that they were used by all Christians even before the greatest degâ—neracy For the Second Part of his Assertion it is beyond comprehension what he can mean by it for he cannot be ignorant that these are not continued in all nor most of the Reformed Churches but disowned in their Confessions and by their Practice But some mens confidence or pretence to it runs highest when Truth and Reason is with them at the lowest ebb Sect. 9. I come now to his Fourth Argument Sect. 26. That these grounds will make separation endless He prosecuteth this Argument in 12 pages by shewing the evil of Schism p. 197. reprovâ—ng Mr. A. for making too light of it p. 198. and exposing him in a mimick loâ—g Oration in the excuse of it p. 199 200 201 202 203. and citing Mr. B. setting forth the evil of Schism p. 204 205 206. and reproving Mr. A. for not setting Bounds to Separation All which I shall pass by as not against the cause that I maintain and only briefly answer his Argument if either his Party or any pretended to be on our side will not keep within that Boundary let them answer it That Separation will soon be at an end if the Church impose nothing but what is warranted by Scripture and if People refuse nothing so as to separate for it but what they can shew Scripture-ground that it were their Sin to own it or do it Sect. 10. His Fifth Argument is taken from the Obligation that lieth on all Christians to preserve the Peace and Vnity of the Church To enforce this Argument the Dr. doth well prove several sound truths but such as none of them nor all of them conclude against withdrawing from the Church when sinful Terms of Communion are imposed as 1. That the Study of Unity is a Duty 2. That this Unity doth not lie in bare Communion in Faith and Love. 3. Nothing can discharge us from this Obligation to study Unity but what is allowed by Christ or his Apostles as a sufficient reason for it What is all this to make up an Obligation to sin against God rather than separate from the Church But a fourth thing he insisteth on may be will help him better He telleth us of three cases wherein Scripture alloweth of Separation to wit Idolatrous Worship False Doctrine mens making indifferent things necessary to Salvation That this is not a sufficient enumeration I prove 1. Because there may be sinful Terms of Communion imposed where none of these are May not men make owning Traditions of Men necessary to their
divided into Provinces If a Minister in England should say there are many Ministers in our Country it will not prove that they were under his Charge Vuler mentioneth Cresceus who had 120 Bishops under him the Dr. should have proved that he had sole jurisdiction over them and all their Churches or that he could act any thing in Church matters without them and so that he was more than president in their meeting when they came together about the Affairs of the Church These are the Goodly Arguments from Antiquity by which Men think to wreath on our Necks the Yoak of Domination Sect. 5. He bringeth another proof for his Diocesan Bishop Sect. 20. from Athanasius his having charge over the Church of Alexandira and these of Maraeotis And 1. Epiphamus saith that Athanasius did often visit Neighbour Churches especially those of Maraeotis Ans. So have many Presbyterian Ministers done to Neighbouring Parishes that were destitute and yet never pretended to Episcopal Power over them That this was an Act of Charity not of Episcopal Authority appeareth because Epiphamus calleth them Neighbour Churches not a part of Athanasiu's Church and that he mentioneth other Neighbour Churches besides these of Maraeotis which Athanasius saith were subject to him Next Athanasius saith Maraeotis is a region belonging to Alexandria which never had neither Bishop nor Suffragan in it but all the Churches there are immediately subject to the Bishop of Alexandria but every Presbyter is fixed in his particular Village Ans. Maraeotis or Mâ—ria as Ptolomy calleth it is a Lake not far from Alexandria now called Lago 〈◊〉 I suppose Athanasius means the Country about that Lake which it seems had then few Churches and Christians and therefore it was very fit they should Associate for Discipline with these of Alexandria being very near to it their Subjection to the Bishop of Alexandria doth not prove his sole jurisdiction over them but only that they were so by the Association of Presbyters of which the Bishop of Alexandria was Moderator Subjâ—cton to a Bishop in our days signifieth to be under his Jurisdiction by himself because men have set up such Bishops but it cannot be made to signifie the same in the Dialect of these times unless it were Aliunde proved that they were such Bishops which is not done by such an Argument as this wherefore I deny the Drs third Consequence that he draweth from this passage p. 254. to wit That these were under the mediate inspection of the Bishop of Alexandria so that the whole Government belongeth to him There is not the lest shadow of reason for such an inference his disputation that followeth about the Christians of Alexandria meetâ—ng in Diverse Assemblies I meddle not with it is nothing against us whether it weâ—e so or otherwise Sect. 6. The last proof that he bringeth is out of Theodoret which he saith is plain enough of it self to shew the great extent of Diocesan Poweâ— he saith he had the pâ—storal charge of 800. he should have said 80 Churches and that so many Parishes were in his Diocess The Dr. insulteth much on this Testimony but without cause for 1. Theodoret lived in the fifth century and we deny not but by that time Episcopal Ambition had in some places encroached on the Government instituted by Christ and which had been kept more intire in former Ages 2. It is much suspected by learned Men that Theodorets Epistles are not genuine and the Dr. doth not deny that Hereticks had feigned Epistles in Theodorets name as Leontius saith which doth darogate much from the credit of these that cannot be well proved to be true 3. Theodoret doth not say that he had the Pastoral charge of these Churches but that he had been Pastor in them the former Expression looketh like a sole power in him and therefore the Dr. thought fit so to vary the phrase the other hinteth no more power then is consistant with a party every Minister being a Pastor in the Churches to whose Association he belongeth 4. But whatever be in that this sheweth the extent of Theodorets Power as to place or bounds but doth not prove that he alone exercised that power and therefore is no proof of a Diocesan Bishop Sect. 7. Before I proceed I shall return to examine the Doctor 's Allegations for Diocesan Power p. 230. which I above referred to this place He asserteth That the Presbyters and whole Church were under the particular Care and Government of Cyprian This Assertion is too big for the Proofs that he bringeth for it to wit That Cyprian reproveth some of the Presbyters for receiving Penitents without consulting him and complaineth of the Affront done to his Place as Bishop and dischargeth the like to be done for the future Lucian saith that the Martyrs had agreed that the Lapsed should be received on Repentance but their Cause was to be heard before the Bishop and several Passages to this purpose To all which I. A. by denying the Consequence Cyprian as I cited above did not take on him to receive the Lapsed without the Presbyters Will it thence follow that he had no Power at all But it was solely in them even so that the Presbyters especially that some of them as the Dr. himself states the Case might not do it without Cyprian doth not prove that the Presbyters and whole Church were under his Government It amounteth to no more but this that in a Presbytery regularly constituted especially where they have devolved the Power of calling and presiding in their Meetings on a fixed and constant Moderator it is very irregular that a part should meet about Discipline without the rest and particularly without Consulting him whom they have so chosen Beside I will not deny but Cyprian sheweth too much Zeal in this Cause and might possibly attempt to stretch his Power a little too far as afterward many did He was a holy and meek Man but such may be a little too high To this same purpose are his other Citations of Moses and Maximus commending Cyprian for not being wanting to his Office. Cyprian's Epistle to the Clergy of Carthage that the Dr. citeth sheweth there were Disorders committed in the Matter of receiving the Lapsed in that not only some Presbyters took it on them without a regular Meeting of the whole but even Deacons medled with it which was out of their way His Citation of the Roman Clergy commending the Martyrs for not taking on them the Discipline of the Church is wholly out of the way for none ever supposed that every Martyr had Church-Power That they delayed some parts of Discipline till they had a new Bishop proveth as little as the rest for it is fit one should moderate in their Meetings and Custom had obtained that he should be fixed in that Office which was not from the beginning Cyprians appointing some to visit when he could not do it by reason of Persecution neither is a precedent for our Bishops doing their
fitness for the Communion he saith 1. The greatest offenders abstain of themselves and they that come are usually the most devouâ— 2. If Debauched Persons come it is upon some awakening of Conscience Then both which nothing can be said more contrary to common experience 3. He saith This doth not defile right Communicants That is true and therefore it is no cause of Separation but it is the Churches fault and should be amended 5. and 6. Some Presbyterian Churches and the Church of Constantinople were for a Time without Discipline This is no imitable Example SECT V. The National Constitution of the Church of England debated HAving now examined what the Dr. saith for Diocesan Episcopacy I proceed to consider the next ground for Separation pleaded by some to wit the National Constitution of the Church of England I have above declared that I look on this as no ground for Separation yea nor cause of complaint if it be taken sano sensu Though I think every organized Congregation hath a governing power in it self yet this power is not Independent but Subordinate to the Association of such Churches These Associations may be greater or smaller one contained in another and so subordinate to it as the Conveniency of meeting for Discipline doth allow and because the Association of Churches in a whole Nation containeth all the Churches in it and may all meet in their representatives for the governing them all in common This we own as a National Church wherefore on this Head I have no debate with the Dr. except in so far as he is for National and Provincial Officers in this National Church Archâ—bishops and Bishops put but Provincial and National Synods in the place of these and I shall contend no further I shall not then medle with the substance of this his Discourse but only note a few things Sect. 2. The First thing that I take notice of is p. 289. Where the Dr. maketh the institution of the Apostolick Function in the Hands of twelve Men to be an Argument against Churches Power of governing themselves This proveth nothing for the ordinary Government of the Church must be regulated by what the Apostles appointed which is an abiding thing not by their own governing the Church which ceased with them Next p. 290. he saith the Succession of Bishops from the Apostles is Matter of Faâ—t attested by the most early knowing honest and impartial Witnesses which I deny and have disproved The next remark shall be upon p. 291. where he pleadeth for Bishops joining together and becoming one National Church he shuneth mentioning a Primate under and in whom they unite and this he seemeth to vindicate from making way for Papal Vsurpation and and Universal Head of the Christian Church by its being intended for the good of the whole so united and no ways repugnant to the design of the Institution and not usurping the rights of others nor assuming more than can be managed This he saith an Vniversal Pastor must do and he therefore mentioneth this that any one may see that the force of this reasoning will never justifie the Papal Vsurpation I cannot for all this see that it is more justifiable or consistent with Christ's Institution to unite a National Church under a Primate than to unite the Universal Church under a Pope Save that the one is a further remove from Parity that Christ instituted and so a greater Evil than the other but magis minus non variant speciem To clear this I shall run over these Four qualities that he mentioneth in their uniting under a Primate and consider whether they do agree better to him than to a Pope The First is it is intended for the good of the Whole so Vnited If we judge by Intentions no doubt this intention will be pretended to by the Papists also and is de facto as much pleaded by them and with as specious pretences And if we consider the reallity of the thing sad experience sheweth that neither the one nor the other doth conduce to the good of the whole but is improved to Tyrannizing over mens Consciences and Rending and Harassing the Church for the sake of superstitious Concepts of corrupt Men. Sect. 3. The Second This Vnion is no way repugnant to Institution This he should have proved we deny it Let him shew us more Institution or warrant for a Metropolitan than for a Pope If we should own Bishops as Successors to the Apostles yet an Arch-bishop a Metropolitan a Patriarch a Pope must still be beside Institution except the Dr. will own an Imparity among the Apostles and so be for Peters Supremacy The Third is That in this Vnion there is no usurping the Rights of others I say there is as really as there is in the Papacy for it is the Right of every one of Christ's Ministers to govern the Church in equallity of power with the rest this is taken from them and put into the hand of a Bishop and that right that the Bishop hath usurped from the Presbyters the Primate usurpeth from him and the Pope doth no more but usurp the same from all the Metropolitans and Patriarchs that they had usurped from these under them The 4th is not assuming more than can be managed Nothing but prejudice could hinder a man of the Doctors understanding to see that the Bishop assumeth more power than he can manage as really as the Primate or the Patriarch yea or the Pope doth For as the Pope cannot administer the Word and Sacraments and Discipline of the Church to all Christians in his own person no more can a Primate to a whole Nation nor a Bishop to a Diocess consisting of many thousands of People and hundreds of Congregations And as the Bishop can do all this by the Parochial Clergy for Word and Sacraments and by his Chancellors Archdeacons c. for his Discipline such as it is And as the Primate can rule a whole National Church by his and the Bishops Courts So can the Pope rule all Christian people ut cunque by Cardinals Patriarchs Metropolitans Bishops by his Legate or other Officers of his appointment I challenge the Doctor or any man to shew such a difference between a National Officer and an Oecumenick Officer in the Church as maketh one lawful and the other unlawful The Pope's usurping a Plenitude of Civil Power and more grosly abusing his pretended Church Power will not make this difference For we speak of a Pope and Primate as such abstracted from all Accidents of such an Officer in the Church Sect. 4. Pag. 292. He seems to expose the framing of Church-Government too much to the reason or rather fansie of Men when he saith That Vnion being the best way to preserve the Church the preservation of which Christ designeth by his Institution we may reasonably infer that whatever tendeth to promote this union and to prevent notable inconveniences is within the design of the first Institution tho' it be not