person of an Apostolical Spirit consonant unto the stile and writings of the Apostles themselves a precious Jewel and just Representation of the state and order of the Church in those days And sundry things we may observe from it 1. There is nothing in it that gives the least intimation of any other Church-State but that which was Congregational although there were the highest causes and Reasons for him so to do had there been any such Churches then in being The case he had in hand was that of Ecclesiastical Sedition or Schism in the Church of Corinth the Church or Body of the Brethren having unjustly deposed their Elders as it should seem all of them Giving advice herein unto the whole Church using all sorts of Arguments to convince them of their sin directing all probable means for their Cure he never once sends them to the Bishop or Church of Rome as the Head of Vnity unto all Churches makes no mention of any Metropolitical or Diocesan Church and its Rule or of any single Bishop and his Authority No one of any such Order doth he either commend or condemn or once address himself unto with either Admonitions Exhortations Encouragements or Directions He only handles the cause by the Rule of the Scripture as it was stated between the Church itself and its Elders I take it for granted that if there were any Church at Corinth consisting of many Congregations in the City and about it or comprehensive as some say of the whole Region of Achaia that there was a single Officer or Bishop over that whole Church But none such is here mentioned If there were any such he was either Deposed by the people or he was not If he were Deposed he was only one of the Presbyters for they were only Presbyters that were Deposed If he were not why is he not once called on to discharge his duty in curing of that Schism or blamed for his neglect Certainly there was never greater Prevarication used by any man in any cause than is by Clemens in this if the state of the Church its Rule and Order were such as some now pretend For he neither lets the people know wherein their sin and Schism did lye namely in a Separation from their Bishop nor doth once mention the only proper cure and remedy of all their Evils But he knew their state and order too well to insist on things that were not then in rerum natura and wherein they were not concerned 2. This Epistle is written as unto the whole Church at Corinth so in the name of the whole Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church of God which dwelleth or sojourneth as a stranger at Rome in the City of Rome to the Church of God that dwelleth or sojourneth at Corinth For although that Church was then in disorder under no certain Rule having cast off all their Elders c. yet the Church of Rome not only allows it to be a sister-Church but salutes the Brethren of it in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called and sanctified through the will of God by our Lord Jesus Christ. The Churches of Christ were not so ready in those days to condemn the persons nor to judge the Church-state and condition of others on every miscarriage real or supposed as some have been and are in these latter Ages 2. This Address being from the body of the Church at Rome unto that at Corinth without the least mention of the Officers of them in particular it is evident that the Churches themselves that is the whole entire Community of them had Communion with one another as they were sister-Churches and that they had themselves the transaction of all Affairs wherein they were concerned as they had in the days of the Apostles Acts 15.1 2 3. It was the Brethren of the Church at Antioch who determined that Paul and Barnabas and certain others should go up to Hierusalem to consult the Apostles and Elders See also Chap. 21.22 This they did not nor ought to do without the Presence Guidance Conduct and consent of their Elders or Rulers where they had any But this they were not excluded from And that Church the whole Body or fraternity whereof doth advise and consult in those things wherein they are concerned on the account of their Communion with other Churches is a Congregational Church and no other It was the Church who sent this Epistle unto the Corinthians Claudius Ephebus Valerius Bibo Fortunatus are named as their Messengers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are sent by us our Messengers our Apostles in these matters Such as the Churches made use of on all such occasions in the Apostles days 2 Cor. 8.23 And the persons whom they sent were only Members of the Church and not Officers nor do we any where hear of them under that Character Now they could not be sent in the name of the Church but by its consent nor could the Church consent without its Assembling together This was the state and order of the first Churches in that Communion which was amongst them according to the mind of Christ they had a singular concern in the welfare and prosperity of each other and were solicitous about them in their trials Hence those who were planted at a greater distance than would allow frequent personal converse with their respective Members did on all occasions send Messengers unto one another sometimes meerly to visit them in love and sometimes to give or take Advice But these things as indeed almost all others that bâ—long unto the Communion of Churches either in themselves or with one another are either utterly lost and buryed or kept above ground in a pretence of Episcopal Authority Churches themselves being wholly excluded from any concernment in them But as the Advice of the Church of Rome was desired in this case by the whole Church of Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it was given by the Body of the Church itself and sent by Messengers of their own 3. The description given of the state ways and walking of the Church of Corinth that is that whole Fraternity of the Church which fell afterwards into that disorder which is reproved before their fall is such as that it bespeaks their walking together in one and the same society and is sufficient to make any good man desire that he might see Churches yet in the world unto whom or the generality of whose Members that Description might be honestly and justly accommodated One Character which is given of them I shall mention only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a full or plentiful effusion of the Holy Ghost upon you all so that being full or filled with an holy will holiness of will and a good readiness of mind with a pious devout confidence you stretched out your hands in Prayers to Almighty God supplicating his clemency or Mercy for the pardon of your involuntary sins sins fallen into by infirmity or
and Interest of the Papal See having no bottom for or supportment of their Church state and Order but Regal Favour and mutable Laws there have on such Causes and Reasons which I shall not mention ensued such Emulations of the Nobility and Gentry and such contempts of the Commonâ—People as leave it questionable Whether their Adherence unto the Government be not more burdensome and dangerous unto it than were their antient Contests and Oppositions CHAP. VII No other Church-state of Divine Institution IT may be it will be generally granted I am sure it cannot be modestly denied that particular Churches or Congregations are of a Divine original Institution as also that the Primitive Churches continued long in that Form or Order But it will be farther pleaded that granting or supposing this Divine Institution of particular Churches yet there may be Churches of another Form and Order also as Diocesan or National that we are obliged to submit unto For although the Apostles appointed that there should be Bishops or Elders ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in every City and Town where Christian Religion was received and Clemens affirmeth that they did themselves constitute Bishops and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Regions or Villages and Cities yet there was another Form afterwards introduced Theodoret Bishop of Cyprus affirms that there were eight hundred Churches committed to his care Epist. 113. whereof many were in Towns and Cities having no Bishop of their own The whole Country of Scythia though there were in it many Cities Villages and Fortresses yet had but one Bishop whose Residence was at Tomis all other Churches being under him as Zozomen declares lib. 6. cap. 20. So it is at this day in divers Provinces belonging of old unto the Greek-Church as in Moldavia and Walachia where they have one whom they call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Leader or Ruler that presides over all the Churches in the Nation And this Oâ—der of things that there should not be a Bishop in smaller Churches was first confirmed in the sixth Canon of the Council of Sardis in the Year 347. In Answer hereunto I shall do these two things First I shall shew that there is no Church Order State or Church-Form of Divine Institution that doth any way impede take away or overthrow the Liberty Power and Order of particular Congregations such as we have described Secondly I shall enquire into the causes of Churches of another State or Order as the Power of Magistrates and Rulers or their own choice and consent 1. There is no Form Order or Church state Divinely Instituted that should annul the Institution of particular Congregations or abridge them of their Liberties or deprive them of the Power committed unto them It is such a Church-state alone that we are now concerned to enquire after Whatever of that kinde either is or may be imagined that entrenches not on the State Liberty and Power of particular Congregations is not of our present Consideration Men may frame and order what they please and what advantage they make thereby shall not be envied unto them whilst they injure not any of the Institutions of Christ. But 1. These Churches as they are Churches are meet and able to attain the Ends of Churches To say they are Churches and yet have not in themselves Power to attain the ends of Churches is to speak contradictions or to grant and deny the same thing in the same breath For a Church is nothing but such a Society as hath Power Ability and Fitness to attain those ends for which Christ hath ordained Churches That which hath so is a Church and that which hath not so is none Men may if they please deny them to be Churches but then I know not where they will finde any that are so For instance suppose men should deny all the Parochial Churches in England to be such Churches as are intrusted with Church-Power and Administrations what Church in the first Instance could they require our Communion withal Will they say it is with the National or Diocesan Churches neither of these do or can as such administer Sacred Ordinances A man cannot Preach nor hear the Word but in a particular Assembly The Lord's Supper cannot be Administred but in a particular Congregation nor any presential local Communion of Believers among themselves like that described by the Apostle 1 Cor. chap. 12. and chap. 14. be otherwise attained No Communion is firstly and immediately required or can be required with Diocesan Churches as such Wherefore it is Parochial particular Churches that we are required to hold Communion with We say therefore these Parochial Churches are either really and truely so endued with Church-Power and Liberty or they are not If they are or are acknowledged so to be we have herein obtained what we plead for if they are not then are we required to joyn in Church Communion with those Societies that are not Churches and if we refrain so doing we are charged with Schism which is to turn Religion into Ridicule For 2. It is utterly forreign to the Scripture and a Monster unto Antiquity I mean that which is pure and regardable in this Cause that there should be Churches with a part half more or less of Church-Power and not the whole neither in Right nor Exercise or that there should be Church-Officers Elders Presbyters or Bishops that should have a partiary Power half or a third part or less of that which entirely belongeth unto the Office they hold Let one Testimony be given out of the Scripture or that Antiquity which we appeal unto unto this purpose and we shall cease our Plea But this is that which our Understandings are set on rack withal every day There is a National Church that is entrusted with Supreme Church-Power in the Nation whereof it is Here at the entrance we fall into a double disquietment For 1. we know not as yet what this National Church is here or in France nor of what Persons it doth consist 2. We know not whether this National Church have all the Power that Christ hath given unto the Church or that there is a Reserve for some Addition from beyond Sea if things were well accommodated Then that there are Diocesan Churches whose Original with the Causes and Occasions of their Bounds Limits Power and manner of Administrations I think God alone knows perfectly we do but guess for there is not one word mentioned of any of their concernments in the Scripture And we know that these Churches cannot be said to have all the Power that Christ hath entrusted his Church withal because there is another Church unto which they are in subjection and on which they do depend but it seems they have the next degree of Power unto that which is uppermost But whatever their Power be it is so administred by Chancellors Commissaries Officials in such ways and for such ends that I shall believe a dissent from them and it
to be given of any man charged with Schisme for a Dissent from such a Rule Any such Rule and any Ecclesiastical Censure upon it is apocriphal not only unto the Scripture but unto that which I call primitive Antiquity The first Attempt of any thing in this kind was in reference unto the time and day of the Observation of Easter This was the first Instance among Christians of an endeavour to impose the Observation of humane or Church Constitutions or groundless Traditions on any Churches or Persons in them And whereas that which was called a Schisme between the Churches of Italy and Asia or some of them did ensue thereon we have a most illustrious Testimony from the best the Wisest and the Holyest of that Age for Irenaeus in France and Polycrates in Asia were not alone herein that the blame of all that Division and Schisme was to be charged on them who attempted to deprive the Churches of their Liberty and impose on them a necessity of the Observation of the Time and Season which they had determined on After a Rebuke was given unto the Attempt of the Judaizing Christians to impose the Observation of Mosaical Ceremonies from the pretence of their divine Institution on the Churches of the Gentiles by the Apostles themselves this was the Original of all endeavours to impose humane Constitutions for which there was no such Pretence upon the Practise of any And as it was an Original not unmeet for the beginning and foundation of such Impositions being in a matter of no Vse unto the Edification of the Church so it received such a solemne Rebuke at its first entrance and Attempt that had it not been for the Ignorance Pride Interest and Superstition of some in the following Ages it had perished without Imitation The Account hereof is given in Eusebius lib. 5. cap. 21 22 33 as also of the Rule which then prevailed though afterwards shamefully forsaken namely that an Agreement in the Faith was the only Rule of Communion which ought to be kept under any diversity in voluntary Observations And the Discourse of Socrates on this Occasion lib. 5. cap. 21 Concerning the Non-Institution of any days of Fastings or Feastings or other Rites or Ceremonies then in use with the Liberty which is therefore to be left in such things unto all Christians is the plain Truth whatever some except against it declared with much Judgement and Moderation This Beginning I say had the Imposition of unscriptural uninstituted Rites Ceremonies and Religious Observations among the Churches of Christ and this solemn Rebuke was given unto it Howbeit the Ignorance Superstition and Interest of following Ages with the contempt of all Modesty brake through the boundaries of this Holy Rebuke until their own Impositions and Observations became the substance of all their Church Discipline unto the total subversion of Christian Liberty Wherefore to allow Church Rulers or such as pretend so to be a Liberty and Power to appoint a Rule of Communion comprizing Institutions and Commands of sundry things to be constantly observed in the whole Worship and Discipline of the Church not warranted in themselves by divine Authority and then to charge Beleivers abiding firm in the Doctrine of the Faith with Schisme for a Non-compliance with such Commands and Appointments is that which neither in the Scripture nor in Primitive Antiquity hath either Instance Example President Testimony Rumour or Report to give Countenance unto it The Pedigree of this Practise cannot be derived one step higher than the fact of Victor the Bishop of Rome in the Excommunication of the Churches and Christians of Asia which was solemnly condemned as an Entrenchment on Christian Liberty 3. After these things the Notion of Schisme began to be mannaged variously according unto the Interest of them who seemed to have the most Advantage in the Application of it unto those who dissented from them It were an endless thing to express the Rise and declare the Progress of these Apprehensions But after many loose and declamatory Discourses about it they are gerally issued in two Heads The first is that any kind of Dissent from the Pope and Church of Rome is Schisme all the Schisme that is or can be in the World The other is that a causeless Separation from a true Church is Schisme and this only is so But whereas in this pretended Definition there is no mention of any of its internal Causes nor of its formal Reason but a bare Description of it by an outward Effect it serves only for a weapon in every mans hand to perpetuate digladiations about it For every Church esteems itself true and every one that separates himself esteems himself to have just Cause so to do In the following Times especially after the Rise and Prevalency of the Arian Heresie it was ordinary for those of the Orthodox Perswasion to forsake the Communion of those Churches wherein Arian Bishops did preside and to gather themselves into separate Meetings or Conventicles for divine Worship for which they were accused of Schisme and in sundry places punished accordingly yea some of them unto the Loss of their Lives Yet I suppose there are none now who judge them to have been Schismaticks The Separation of Novatus and Donatus from the Communion of the whole Catholick Visible Church on unwarrantable Pretences is that which makes the loudest noise about Schisme in Antiquity That there was in what was done by them and their Followers the General Nature and Moral Evil of Causeless Schismes and Divisions will be easily granted But it is that wherein we are not concerned be the especiall nature of Schisme what it will Nor did they make use of any one Reason whereon the Merit of the present Cause doth depend The Novatians the modester Sect of the two pretended only a Defect in Discipline in granting Church Communion unto such as they would not have received though they were apparently in the wrong proceeding on mistaken Principles The Donatists pleaded only some Personal Crimes in some few Bishops fallen into in the time of Persecution which they could never prove and thereon grew angry with all the World who would not condemn them and renounce their Communion as well as they These slight Pretences they made the Occasion and Reason of renouncing the Communion of the whole visible Catholick Church in all its distributions for Communion that is all particular Churches and confined Sacraments and Salvation absolutely unto their own Parties And hereon they fell into many other woful Miscarriages especially those of the latter sort It is indifferent by what Name any are pleased to call this Evil and Folly A Sin and Evil it was Schisme or what you please to term it and justly condemned by all Christians not joyning with them in those days And that which was the animating Principle of the Tumult of the Donatists was a Supposition that the Continuation of the true Church state depended on the Successive Ordination of Bishops
by all the Governours of the Christian Church that the Jewish Christians should be left unto their own Liberty out of respect unto the Law of Moses and out of regard unto the Peace of the Christian Church which otherwise might have been extremely hazarded But 1. The Governours of the Christian Church which made the Determination insisted on were the Apostles themselves 2. There was no such Determination made that the Jews should be left unto their own Liberty in this Matter but there was only a Connivance at their Inclination to bear their old Yoke for a Season The Determination was onely on the other hand that no Imposition of it should be made on the Gentiles 3. The Determination it self was no Act of Church Government or Power but a doctrinal Declaration of the Mind of the Holy Ghost 4. It is well that Church Governours once judged that Impositions in things not necessary were to be forborn for the sake of the Peace of the Church Others I hope may in due time be of the same Mind 2. He says The false Apostles imposing on the Gentile Christians had two circumstances in it which extreamly alter their Case from that of our Dissenters For 1. They were none of their lawful Governours but went about as seducers drawing away the Disciples of the Apostles from them It seems then 1. That those who are lawful Governours or pretend themselves so to be may impose what they please without Controul as they did in the Papacy and the Councils of it But 2. Their Imposition was meerly doctrinal wherein there was no Pretence of any Act of Government or governing Power which made it less grievous then that which the Dissenters have suffered under Were things no otherwise imposed on us we should bear them more easily 2. Saith he They imposed the Jewish Rites as necessary to Salvation and not meerly as indifferent things And the Truth is so long as they judged them so to be they are more to be excused in their doctrinal Impositions of them then others are who by an Act of Government fortified with I know not how many Penalties do impose things which themselves esteem indifferent and those on whom they are imposed do judge to be unlawful Whereas he addes that he hath considered all things that are Material in Discourse which seem to take off the force of the Argument drawn from this Text I am not of his Mind nor I believe will any indifferent Person be so who shall compare what I wrote therein with his exceptions against it though I acknowledge it is no easie thing to discover wherein the force of the pretended Argument doth lye That we must walk according unto the same Rule in what we have attained that wherein we differ we must wait on God for Teaching and Instruction that the Apostles Elders and Brethren at Hierusalem determined from the Scriptures or the Mind of the Holy Ghost therein that the Jewish Ceremonies should not be imposed on the Gentile Churches and Beleivers and that thereon those Churches continued in Communion with each other who did and did not observe those Ceremonies are the only Principles which in Truth the Doctor hath to proceed upon To infer from these Principles and Propositions that there is a National Church of Divine Institution for what is not so hath no Church Power properly so called the nature of its Power being determined by the Authority of its Institution or Erection That this Church hath Power in its Governours and Rulers to invent new Orders Ceremonies and Rites of Worship new Canons for the Observation of sundry things in the Rule of the Church and Worship of God which have no Spring nor Cause but their own Invention and Prescription and is authorized to impose the Observation of them on all particular Churches and Believers who never gave their consent unto their Invention or Prescription and hereon to declare them all to be wicked Schismaticks who yield not full Obedience unto them in these things it requires a great deal of Art and Skil in the Mannagers of the Argument SECT II. PArt 2. Sect. 21. pag. 176. Our Author proceeds to renew his Charge of Schisme or sinful Separation against those who though they agree with us saith he in the substantials of Religion yet deny any Communion with our Church to be lawful But apprehending that the state of the Question here insinuated will not be admitted and that it would be difficult to find them out who deny any Communion with the Church of England to be lawful he addes that he doth not speak of any improper Acts of Communion which Dr. O. calls Communion in Faith and Love which they allow to the Church of England But why the Acts hereof are called improper Acts of Communion I know not Add unto Faith and Love the Administration of the same Sacraments with Common Advice in things of Common concernment and it is all the Communion that the true Churches of Christ have among themselves in the whole World Yea this Church Communion is such as that 1. Where it is not there is no Evangelical Communion at all whatever Acts of Worship or Church Order men may agree in the Practise of if the Foundation of that Agreement be not laid in a joint Communion in Faith and Love they are neither accepted with God nor profitable unto the Souls of men For 2. These are the things namely Faith and Love which enliven all joint Duties of Church Order and Worship are the Life and Soul of it and how they should be only improperly that which they alone make other things to be properly I cannot understand 3. Where there is no defect in these things namely in Faith and Love the Charge of Schisme on dissenting in things of lesser Moment is altogether unreasonable It is to be desired that an overweening of our Differences make us not overlook the things wherein we are agreed This is one of the greatest Evils that attend this Controversie Men are forced by their Interest to lay more weight on a few outward Rites and Ceremonies which the World and the Church might well have spared had they not come into the Minds of some Men none know how than upon the most important Graces and Duties of the Gospel Hence Communion in Faith and Love is scarce esteemed worth taking up in the streets in comparison of Vniformity in Rites and Ceremonies Let Men be as void of and remote from true Gospel Faith and Love as is imaginable yet if they comply quietly with and have a little Zeal for those outward things they are to be approved of as very orderly Members of the Church And whatever Evidences on the other hand any can or do give of their Communion in Faith and Love with all that are of that Communion yet if they cannot in Conscience comply in the Observance of those outward things mentioned they are to be judged Schismaticks and Breakers of the Churches Unity whereas no
part of the Churches Unity doth or ever did consist in them In his Procedure hereon our Author seemes to embrace occasions of contending seeking for Advantages therein in things not belonging unto the Merit of the Cause which I thought was beneath him From my Concession that some at least of our Parochial Churches are true Churches he asks in what sense Are they Churches rightly constituted with whom they may joyn in Communion as Members I think it is somewhat too late now after all this dispute about the Reasons of refraining from their Communion and his severe Charges of Schisme upon us for our so doing to make this Enquiry Wherefore he Answers himself No but his Meaning is saith he that they are not guilty of any such heynous Errors in Doctrine or Idolatrous Practise in Worship as should utterly deprive them of the Being and nature of Churches which I suppose are my Words But then comes in the Advantage doth saith he this Kindness belong only unto some of our Parochial Churches I had thought that every Parochial Church was true or false according unto its frame and constitution which among us supposeth the owning the Doctrine and Worship established in the Church of England I answer briefly it is true every Church is true or false according unto its Original frame and Constitution This frame and Constitution of Churches if it proceed from and depend upon the Institution of Christ it is true and approveable If it depend only on a National Establishment of Doctrine and Worship I know not well what to say unto it But let any of these Parochial Churches be so constituted as to answer the legal establishment in the Land yet if the Generality of their Members are openly wicked in their Lives and they have no lawful or sufficient Ministry we cannot acknowledge them for true Churches Some other things of the like nature do ensue but I shall not insist on them He gathers up in the next place the Titles of the Causes alledged for our refraining Communion with those Parochial Assemblies which he calls our Separation from them And hereon he enquires whether these Reasons be a ground for a Separation from a Church wherein it is confessed there are no Heynous Errors in Doctrine or Idolatrous Practise in Worship that is as he before cited my words as should utterly deprive them of the Being and Nature of Churches And it they be not then saith he such a Separation may be a formal Schisme because they set up other Churches of their own The Rule before laid down that all things lawful are to be done for the Churches Peace taking in the supposition on which it proceeds is as sufficient to establish Church Tyranny as any Principle made use of by the Church of Rome notwithstanding its plausible Appearance And that here insinuated of the Vnlawfulness of Separation from any Church in the World for that which hath pernicious Errors in Doctrine and Idolatry in Worship destroying its Being is no Church at all is as good Security unto Churches in an Obstinate Refusal of Reformation when the Souls of the People are ruined amongst them for the want of it as they need desire And I confess I suspect such Principles as are evidently suited unto the security of the Corrupt Interests of any sort of Men. I say therefore 1. That though a Church or that which pretends itself on any Grounds so to be do not profess any heynous Errour in Doctrine nor be guilty of Idolatrous Practise in Worship destroying its Nature and Being yet there may be sufficient Reasons to refrain from its Communion in Church Order and Worship and to joyn in or with other Churches for Edification That is that where such a Church is not capable of Reformation or is obstinate in a Resolution not to reform itself under the utmost Necessity thereof it is lawful for all or any of its Members to reform themselves according to the Mind of Christ and commands of the Gospel 2. That where Men are no otherwise Members of any Church but by an inevitable Necessity and outward Penal Laws preventing their own choice and any act of Obedience unto Christ in their joyning with such Churches the Case is different from theirs whose Relation unto any Church is founded in their own voluntary choice as submitting themselves unto the Laws Institution and Rule of Christ in that Church which we shall make use of afterwards 3. The Doctor might have done well to have stated the true nature of Schisme and the formal Reason of it before he had charged a formal Schisme on a Supposition of some outward Acts only 4. What is our Judgment concerning Parochial Assemblies how far we separate from them or refrain Communion with them what are the Reasons whereon we do so hath been now fully declared and thereunto we must appeal on all occasions for we cannot acquiesce in what is unduely imposed on us either as unto Principles or Practise To shew as he saith the Insufficiency of our Cause of Separation he will take this way namely to shew the great absurdities that follow on the allowance of them and addes These five especially I shall insist upon 1. That it weakens the Cause of Reformation 2. That it hinders all Vnion between the Protestant Churches 3. That it justifies the antient Schismes which have been always condemned by the Christian Church 4. That it makes Separation Endless 5. That it is contrary to the Obligation that lies on all Christians to preserve the Peace and Vnity of the Church Now as I shall consider what He offers on these several Heads and his Application of it unto the case in hand so I shall confirm the Reasons already given of our Separation if it must be so called from Parochial Assemblies with these five Considerations 1. That they strengthen the Cause of Reformation 2. That they open a way to Vnion between all Protestant Churches 3. That they give the just Grounds of condemning the antient Schismes that ever any Christian Church did justly condemn 4. That they give due bounds unto Sâ—paration 5. That they absolutely comply with all the Commands of the Scripture for the Preservation of the Peace and Vnity of the Church I shall begin with the consideration of the Absurdities charged by Him on our Principles and Practise The first of them is That it weakens the Cause of the Reformation This he proves by long Quotations out of some French Divines We are not to expect that they should speak unto our Cause or make any Determination in it seeing to the principal of them it was unknown But they say that which is contrary unto our Principles so they may do and yet this not weaken the Cause of the Reformation For it is known that they say somewhat also that is contrary to the Principles of our Episcopal Brethren for which one of them is sufficiently reviled but yet the Cause of Reformation is not weakened thereby The first
Testimony produced is that of Calvin A large Discourse he hath Institut lib. 4. cap. 1. against Causeless Separations from a true Church and by whom are they not condemned No determination of the Case in hand can be thence derived nor are the Grounds of our refraining Communion with Parochial Assemblies the same with those which he condemns as insufficient for a total Separation nor is the Separation he opposed in those days which was absolute and total with a condemnation of the Churches from which it was made of the same nature with that wherewith we are charged at least not with what we own and allow He gives the Notes of a true Church to be the pure Preaching of the Word and the Administration of the Sacraments according unto Christs Institution Where these are he allows a true Church to be not only without Diocesan Episcopacy but in a form and under a Rule opposite unto it and inconsistent with it And if he did at all speak to our Case as he doth not nor unto any of the Grounds of it why should we be pressed with his Authority on the one hand more then others from whom he differed also on the other Besides there is a great deal more belongs unto the pure preaching of the Word and the Administration of the Sacraments according unto Christs Institution then some seem to apprehend They may they ought to be so explained as that from the consideration of them we may justifie our whole Cause Both these may be wanting in a Church which is not guilty of such heynous Errors in Doctrine or Idolatry in Worship as should overthrow its Being And their want may be a just Cause of refraining Communion from a Church which yet we are not obliged to condemn as none at all Calvin expresseth his Judgment N. 12. I would not give Countenance unto Errors no not to the least so as to cherish them by flattery or Connivance But though I say that the Church is not to be forsaken for tristing Differences wherein the Doctrine of the Gospel is retained safe and sound wherein the Integrity of Godliness doth abide and the use of the Sacraments appointed of the Lord is preserved and we say the same And this very Calvin who doth so severely condemn Separation from a true Church as by him stated did himself quietly and peaceably withdraw and depart from the Church of Geneva when they refused to admit that Discipline which he esteemed to be according to the Mind of Christ. It is certain therefore that by the Separation which he condemns he doth not intend the peaceable Relinquishment of the Communion of any Church as unto a constant participation of all Ordinances in it for want of due means of Edification much less that which hath so many other Causes concurring therewith For the other Learned Men whom he quotes unto the same purpose I see not any thing that gives the least countenance unto his Assertion that our Principles weaken the Cause of the Reformation It is true they plead other Causes of Separation from the Church of Rome than those insisted on by us with respect unto the Church of England and indeed they had been otherwise much to blame having so many things as they had to plead of greater importance Did we say that the Reasons which we plead are all that can be pleaded to justifie the Separation of the Reformed Churches from the Church of Rome it would weaken the Cause of Reformation For we should then deny that Idolatry and fundamental Errors in Faith were any Cause or Ground of that Separation However we know that the Imposition of them on the Faith and Practise of all Christians is more pleaded in Justification of a Separation from them then the things themselves But allowing those greater Reasons to be pleaded against the Roman Communion as we do it doth not in the least follow that our Reasons for refraining Communion with Parochial Assemblies doth weaken the Cause of the Reformation However let me not be misinterpreted as unto that expression of destroying our Faith which the Communion required with the Church of England as unto all the important Articles of it doth not do and I can subscribe unto the Words of Daille as quoted by our Author out of his Apology If saith he the Church of Rome hath not required any thing of us which destroys our Faith offends our Consciences and overthrows the Service which we believe due to God if the Differences have been small and such as we might safely have yeilded unto then he will grant their Separation was rash and unjust and they guilty of the Schisme He closeth his Transcription of the Words of sundry Learned Men who have justifyed the Separation of the reformed Churches from the Church of Rome wherein we are not in the least concerned with an Enquiry What Triumph would the Church of Rome make over us had we no other reasons to justifie our Separation from them but only those which as is pretended we plead in our Cause I say whereas we do plead confirm and justifie all the Reasons and Causes pleaded for the Separation of the Reformed Churches from them not opposing not weakning any of them by any Principle or Practise of ours but farther press the force of the same reasonings and causes in all Instances whereunto they will extend I see neither what cause the Papists have of Triumph noâ— any thing that weakens the Cause of the Reformation He adds further how should we be hissed aâ—d laughed at all over the Christian World if we had nothing to alledge for our Separation from the Roman Church but such things as these I answer that as the Case stands if we did alledge no other Reasons but those which we insist on for our refraining Communion with our own Parochial Assemblies we should deserve to be derided for relinquishing the Plea of those other important Reasons which the Heresies and Idolatries and Tyranny of that Church do render just and equal But if we had no other Causes of Separation from the Church of Rome but what we have for our Separation from our Parochial Assemblies at home as weak as our Allegations are pretended to be we should not be afraid to defend them against all the Papists in the World and let the World act like itself in hissing Whereas therefore the Cause of Reformation is not in any thing weakened by our Principles No Argument no Reason solidly pleaded to justifie the Separation from the Church of Rome being deserted by us neither Testimony Proof nor Evidence being produced to evince that it is weakned by us I shall in the Second place as was before proposed prove that the whole Cause of the Protestants Separation from the Church of Rome is strengthened and confirmed by us There were some general Principles on which the Protestants proceeded in their Separation from the Church of Rome and which they constantly pleaded in Justification thereof The first
to choose out from among themselves Persons meet for an Ecclesiastical Office Act. 6. The same People who joyned with the Apostles and Elders in the consideration of the grand Case concerning the continuation of the legal Ceremonies and were associated with them in the Determination of it Act. 15. The same to whom all the Apostolical Epistles excepting some to particular Persons were written and unto whom such Directions were given and Duties enjoyned in them as suppose not only a Liberty and Ability to judge for themselves in all Matters of Faith and Obedience but also an especial Interest in the Order and Discipline of the Church Those who were to say unto Archippus their Bishop take heed unto the Ministry thou hast received in the Lord that thou fulfil it Col. 4. unto whom of all sorts it is commanded that they should examine and try Antichrists Spirits and false Teachers that is all sorts of Hereticks Heresies and Errors 1 Joh. chap. 2.3 c. That People who even in following Ages adhered unto the Faith and the Orthodox Profession of it when almost all their Bishops were become Arian Hereticks and kept their private Conventicles in opposition unto them at Constantinople Antioch Alexandria and other places and who were so many of them burned here in England by their own Bishops on the Judgement they made of Errors and Heresies And if the present People with whom the Dr. is acquainted be altogether unmeet for the Discharge of any of these Duties it is the fault of some body else beside their own This Principle of the Reformation in Vindication of the Rights Liberties and Priviledges of the Christian People to judge and choose for themselves in Matters of Religion to joyn freely in those Church Duties which are required of them without which the work of it had never been carried on we do abide by and maintain Yea we meet with no Opposition more fierce than upon the Account of our Asserting the Liberties and Right of the People in reference unto Church Order and Worship But I shall not be afraid to say that as the Reformation was begun and carried on on this Principle so when this People shall through an Apprehension of their Ignorance Weakness and Unmeetness to discern and judge in Matters of Religion for themselves and their own Duty be kept and debarred from it or when through their own Sloth Negligence and Vitiousness they shall be really uncapable to mannage their own Interest in Church Affairs as being fit only to be governed if not as brute Creatures yet as Mute Persons and that these things are improved by the Ambition of the Clergy engrossing all things in the Church unto themselves as they did in former Ages if the Old Popedome do not return a new one will be erected as bad as the other Thirdly another Principle of the Reformation is that there was not any Catholick Visible Organical Governing Church traduced by Succession into that of Rome 〈◊〉 all Church Power and Order was to be derived I will not say that this Principle was absolutely received by all the first Reformers here in England yet it was by the Generality of them in the other Parts of the World For as they constantly denied that there was any Catholick Church but that invisible of Elect Believers allowing the External Denomination of the Church unto the diffused Community of the baptized World so believing and professing that the Pope is Antichrist that Rome is Mystical Babylon the Seat of the Apostatized Church of the Gentiles devoted to destruction they could acknowledge no such Church state in the Roman Church nor the derivation of any Power and Order from it So farre as there is a Declension from this Principle so far the Cause of the Reformation is weakened and the principal Reason of Separation from the Roman Church is rejected as shall be farther manifested if occasion require it This Principle we do firmly adhere unto and not only so but it is known that our fixed Judgement concerning the Divine Institution Nature and Order of Evangelical Churches is such as is utterly exclusive of the Roman Church as a body organized in and under the Pope and his Hierarchy from any pretence unto Church State Order or Power And it may be hence judged who do most weaken the Cause of Reformation we or some of them at least by whom we are opposed A second Absurdity that he chargeth on our way is that it would make Vnion among the Protestant Churches impossible supposing them to remain as they are Sect. 24. pag. 186. To make good this Charge he insists on two things 1. That the Lutheran Churches have the same and more Ceremonies and unscriptural Impositions then our Church hath 2. That notwithstanding these things yet many learned Protestant Divines have pleaded for Vnion and Communion with them which upon our Principles and Suppositions they could not have done But whether they plead for Union and Communion with them by admitting into their Churches and submitting unto those Ceremonies and unscriptural Impositions which is alone unto the Doctors Purpose or whether they judge their Members obliged to Communicate in local Communion with them under those Impositions he doth not declare But whereas neither we nor our Cause are in the least concerned in what the Dr. here insist upon yet because the Charge is no less then that our Principles give disturbance unto the Peace and Vnion of all Protestant Churches I shall briefly manifest that they are not only conducive thereunto but such as without which that Peace and Union will never be attained 1. It is known unto all that from the first Beginning of the Reformation there were Differences among the Churches which departed from the Communion of the Church of Rome And as this was looked on as the greatest Impediment unto the Progress of the Reformation so it was not morally possible that in a work of that Nature begun and carried on by Persons of all for us in many Nations of divers Tongues and Languages none of them being divinely inspired that it should otherwise fall out God also in his Holy Wise Providence suffered it so to be for Causes known then to himself but since sundry of them have been made manifest in the Event For whereas there was an Agreement in all fundamental Articles of Faith among them and all necessary meanes of Salvation a farther Agreement considering our Sloth Negligence and proness of men to abuse security and Power might have produced as evil effects as the Differences have done For those which have been on the one hand and those which have been on the other have been and would have been from the corrupt Affections of the Minds of men and their secular Interests 2. These Differences were principally in or about some Doctrines of Faith whereon some fiery Spirits among them took occasion mutually and unjustly enough to charge each other with Heresie especially was this done among the Lutherans
in compliance with the political State and other circumstances of Times and Places as may be thought to tend unto their advantage That which we affirm is that no alteration of their state from the nature and kind of particular Churches is of divine institution 4. Such Churches whose frame constitution and power are destructive of the Order Liberty Power Priviledges and Duties of particular Churches are so farr contrary unto divine Institution and not to be comply'd withall Hereon we affirm That whereas we are excluded from total Communion in our Parochial Assemblies by the imposition of things unto us unlawful and sinful as indispensible conditions of their Communion and cannot comply with them in their Rule and Worship on the reasons before alledged it is part of the Duty we owe to Jesus Christ to gather our selves into particular Churches or Congregations for the celebration of Divine Worship and the observation doing or performance of all his Commands These are the things which in this case we adhere unto and which must all of them be overthrown before any colour can be given unto any charge of Schism against us and what is spoken unto this purpose in the Drs. Discourse we shall now consider Only I desire the Reader to remember that all these Principles or assertions are fully confirm'd in the preceding discourse That which first occurs in the Treatise under consideration unto the point in hand is the exception put in unto a passage in my former discourse which is as follows We do not say that because Communion in Ordinances should be only in such Churches as Christ hath instituted that therefore it is lawful and necessary to separate from Parochial Churches but if it be on other grounds necessary so to separate or withhold Communion from them it is the Duty of them that do so to joyn themselves in or unto some other particular Congregation I have not observed any occasion wherein the Dr. is more vehement in his Rhetorick then he is on that of this passage which yet appears to me to be good sence and innocent 1. Hereunto he says 1. p. 221. That this is either not to the business or it is a plain giving up the cause of Independency If he judge that it is not to the business I cannot help it and he might as I suppose have done well to have taken no notice of it as I have dealt with many passages in his Discourse But if it be a giving up of the cause of Independency I say whatever that be let whoso will take it and dispose of it as it seems good unto them but in proof hereof he says 1. Wherefore did the dissenting Brethren so much insist upon their separate Congregations when not one of the things now particularly alledged against our Church was required of them I Answer 1. If any did in those times plead for separate Congregations let them answer for themselves I was none of them They did indeed plead for distinct Congregations exempt in some few things from a penal Rule then endeavoured by some to be imposed on all But there was no such difference nor restraint of Communion between any of them as it is at present between us and Parochial Churches 2. It is very possible that there may be other reasons of forbearing a conjunction in some acts of Church Rule which was all that was pleaded for by the dissenting Brethren then those which are alledged against total Communion with Parochial Churches in Worship Order and Discipline 2. He adds secondly but if he insists on those things common to our Church with other reformed Churches then they are such things as he supposes contrary to the first institution of Churches c. I fear I do not well understand what this means nor what it tends unto but according as I apprehend the sence of it I say 1. I insist principally on such things as are not common unto them with other reformed Churches but such as are peculiar unto the Church of England These vary the terms and practice of our Communion between them and it 2. The things we except against in Parochial Churches are not contrary to their first institution as Parochial which as hath been proved is the only kind of Churches that is of divine institution but are contrary unto what is instituted to be done and observed in such Churches which one observation makes void all that he would inferre from the present suppositions as 3. He enquireth hereon what difference there is between sâ—perating from our Churches because Communion in Ordinances is onely to be enjoyed in such Churches as Christ hath instituted and separating from them because they have things repugnant unto the first institution of Churches The Dr. I fear would call this Sophistry in another or at least complain that it is somewhat odly and faintly expressed But we shall consider it as it is 1. Separation from Parochial Churches because Communion in Ordinances is only to be enjoyed in such Churches as Christ hath instituted is denied by us it is so in the assertion opposed by him and I do not know whether it be laid down by him as that which we affirm or which we deny 2. There is great Ambiguity in the latter clause of separating from them because they have things repugnant unto the first institution of Churches For it is one thing to separate from a Church because it is not of divine institution that is not of that kind of Churches which are divinely instituted and another to do so because of things practised and imposed in it contrary to divine institution which is the case in hand 4. But he after saith Is not this the primary Reason of separation because Christ hath appointed unalterable Rules for the Government of his Church which are not to be observed in Parochial Churches I answer no it is not so for there may be an omission at least for a season in some Churches of some Rules that Christ hath appointed in the Government of his Church and we judge his Rules as unto Right unalterable which may not be a just cause of separation So the Church of the Jews continued a long time in the omission of the Observance of the feast of Tabernacles But the principal Reason of the Separation we defend is the practising and imposing of sundry things in the Worship of the Church not of divine institution yea in our judgment contrary thereunto and the framing of a rule of Government of mens devising to be laid on all the Members of them This is the primary Cause pleaded herein But because the Dr. proposeth a Case on those suppositions whereon he seems to lay great weight though indeed however it be determined it conduceth nothing unto his End but argues only some keenness of Spirit against them whom he opposeth I shall at large Transcribe the whole of it Let us then saith he 1. suppose that Christ hath by unalterable Rule appointed that a Church shall
are at all concerned in the Rhetorical Discourse of Dr. Still concerning the first Reformers and their Reformation neither do we at all delight in reflecting on any of the Defects of it desiring only the Liberty avowed on Protestant Principles in the Discharge of our own Duty Nor Secondly Are we any more concerned in the long story that ensues about the Rise and Progress of Separation from the Church of England with the Mistakes of some in Principles and Miscarriages in Practise who judged it their Duty to be Separate For as in our refraining from total Communion with the Parochial Assemblies of the Church of England we proceed not on the same Principles so we hope that we are free from the same Miscarriages with them or any of an alike Nature But it is also certain that after the great Confusion that was bâ—ought on the whole State and Order of the Church under the Roman Apostacy many of those who attempted a Reformation fell into different Opinions and Practises in sundry things which the Papists have made many a long story about We undertake the Defence only of our own Principles and Practises according unto them Nor do we esteem our selves obliged to justifie or reflect on others And it were no difficult Task to compose a Story of the proceedings of some in the Church of England with reference unto these Differences that would have as ill an Aspect as that which is here reported Should an Account be given of their unaccountable Rigor and Severity in that through so many years yea Ages they would never think of the least Abatement of their Impositions in any one Instance though acknowledged by themselves indifferent and esteemed by others unlawful although they saw what woful Detriment arose to the Churches thereby Yea how instead thereof they did to the last of their Power make a Progress in the same course by attempting new Canons to enflame the Difference and encreased in Severities towards all Dissenters should an Account be given of the Silencings Deprivings Imprisonings by the High Commission Court and in most of the Diocesses of the Kingdom of so great Numbers of Godly Learned Faithful Painful Ministers to the unspeakable disadvantage of the Church and Nation with the Ruine of the most of them and their Families the Representation of their Names Qualifications evident usefulness in the Ministry with the Causes of their Sufferings wherein the Observance of some Ceremonies was openly preferred before the Edification of the Church and a great Means of the Conversion of Souls would give as ill a Demonstration of Christian Wisdom Love Moderation Condescension Zeal for the Propagation of the Gospel as any thing doth on the other hand in the History before us It would not be omitted on such an Occasion to declare what Multitudes of pious peaceable Protestants were driven by their Severities to leave their Native Country to seek a Refuge for their Lives and Liberties with freedom for the Worship of God in a Wilderness in the Ends of the Earth and if it be said that what some did herein they did in discharge of the Duties of their Office I must say I shall hardly acknowledge that Office to be of the Institution of Christ whereunto it belongs in a way of Duty to ruine and destroy so many of his Disciples for no other cause but a desire and endeavour to serve and worship him according unto what they apprehend to be his Mind revealed in the Gospel Should there be added hereunto an Account of the Administration of Ecclesiastical Discipline in the Courts of Chancellors Commissaries Officials and the like as unto the Authority and Causes with the way and manner of their proceedings in the exercise of their Jurisdiction with the woful Scandals that have been given thereby with an Addition of sundry other things which I will not so much as mention I suppose it would as much conduce unto Peace and Reconciliation among Protestants as the Story here given us by our Author But setting aside the Aggravations of things gathered out of Controversial Writings wherein few men do observe the due Rules of Moderation but indulge unto themselves the Liberty of severe Censures and sharp Reflections on them they do oppose the Sum and Truth of the Story concerning these things may be reduced into a narrow Compass For 1. It is certain that from the first dawning of the Reformation in this Nation there were different Apprehensions among them that jointly forsook the Papacy as unto its Doctrine and Worship about the State Rule Order and Discipline of the Church with sundry things belonging unto its Worship also I suppose this will not be denyed 2. There doth not remain any Record of a due Attempt and Endeavour for the composing these Differences before one certain way was established by those in Power And whereas the State and condition wherein they were at that time from the confusions about Religion that were then abroad and the pertinaciousness of the Generality of the People in an Adherence unto their old ways and Observances in Religion with a great Scarcity in able Ministers the greatest part of the Bishops and Clergy disliking the whole Reformation they found themselves as they judged necessitated to make as little Alteration in the present state of things as was possible so as to keep up an Appearance of the same things in the Church which had been in former use On these Grounds the State and Rule of the Church was continued in the same form and posture that it was before under the Papacy the Authority of the Pope only being excluded and the Power of disposal of Ecclesiastical Affairs usurped by him declared to be in the King So also in imitation of that Book of Worship and Service which the People had been accustomed unto another was established with the Ceremonies most obvious unto popular Observation 3. This Order was unsatisfactory unto great Numbers of Ministers and others who yet considering what the necessity of the Times did call for did outwardly acquiesce in it in several Degrees in hopes of a farther Reformation in a more convenient season Nor did they cease to plead and press for it by all quiet and peaceable meanes abstaining in the mean time from the use of the Ceremonies and full compliance with Episcopal Jurisdiction 4. Hereon those who were for the Establishment having secured their Interests therein and obtained Power began after a while to Oppress Excommunicate Silence Deprive and Imprison those who dissented from them and could not come up unto a full practical compliance with their Institutions and Rules Yet the Generality of those so silenced and deprived abode in Privacy under their Sufferings hoping for a Reformation at one time or another without betaking themselves unto any other Course for the Edification of themselves or their People 5. After sundry years some men partly silenced and deprived as unto their Ministry and partly pursued with other Censures and Penalties began
the Lord Christ hath ordained no Power nor Order in his Church no Office or Duty that should stand in need of the Civil Authority Sanction or force to preserve it or make it effectual unto its proper ends It is sufficient to discharge any thing of a pretence to be an appointment of Christ in his Church if it be not sufficient unto its own proper End without the help of the Civil Magistrate That Church-state which is either constituted by humane Authority or cannot consist without it is not from him That Ordinance which is in its own Nature divine or is pretended so to be so far as it is not effectual unto its end without the aid of Humane Authority is not of him he needs it not he will not borrow the assistance of Civil Authority to rule in and over the Consciences of men with respect unto their living to God and coming unto the enjoyment of himself The way of requiring the Sanction of Civil Authority unto Ecclesiastical Orders and Determinations began with the use of General Councils in the days of Constantine And when once it was engaged in and approved so far as that what was determined in the Synods either as to Doctrine or as unto the Rule of the Church should be confirmed by the Imperial Authority with penalties on all that should gainsay such Determinations It is deplorable to consider what mutual havock was made among Christians upon the various Sentiments of Synods and Emperours Yet this way pleased the Rulers of the Church so well and as they thought eased them of so much trouble that it was so far improved amongst them that at last they left no Power in or about Religion or Religious Persons unto the Civil Magistrate but what was to be exercised in the execution of the Decrees and Determinations of the Church It is necessary from this Institution of particular Churches that they have their Subsistence Continuation Order and the efficacy of all that they act and do as Churches from Christ himself For whereas all that they are and do is Heavenly Spiritual and not of this world that it reacheth nothing of all those things which are under the Power of the Magistrate that is the Lives and Bodies of Men and all Civil Interests appertaining to them and affect nothing but what no Power of all the Magistrates under Heaven can reach unto that is the Souls and Consciences of men no trouble can hence arise unto any Rulers of the world no Contests about what they ought and what they ought not to confirm which have caused great Disorders among many 3. In particular also There neither is nor can be in this Church-state the least pretence of Power or Authority to be acted towards or over the Persons of Kings or Rulers which should either impeach their Right or impede the exercise of their just Authority For as Christ hath granted no such Power unto the Church so it is impossible that any pretence of it should be seated in a particular Congregation especially being gathered on this Principle that there is no Church Power properly so called but what is so seated and that no Concurrence Agreement or Association of many Churches can adde a new greater or other Power or Authority unto them than what they had singly before And what Power can such Churches act towards Kings Potentates or Rulers of Nations Have they not the highest Security that it is uttterly impossible that ever their Authority or their persons in the exercise of it should be impeached hindered or receive any detriment from any thing that belongs to this Church-state These Principles I say are sufficient to secure Christian Religion and the State Order and Power of Churches instituted therein from all reflections of Inconsistency with Civil Government or of influencing men into Attempts of its Change or Ruine The summe is Let the outward frame and order of righteous Government be of what sort it will nothing inconsistent with it nothing entrenching on it nothing making opposition unto it is appointed by Jesus Christ or doth belong unto that Church-state which he hath ordained and established Two things only must be added unto these Principles that we may not seem so to distinguish the Civil State and the Church as to make them unconcerned in each other For 1. It is the unquestionable Duty of the Rulers and Governours of the World upon the Preaching of the Gospel to receive its Truth and so yield Obedience unto its Commands And whereas all Power and Offices are to be discharged for God whose Ministers all Rulers be they are bound in the discharge of their Office to countenance supply and protect the Profession and Professours of the Truth that is the Church according unto the degrees and measures which they shall judge necessary 2. It is the Duty of the Church materially considered that is of all those who are Members of it in any Kingdom or Commonwealth to be usefully subservient even as Christians unto that Rule which is over them as Men in all those ways and by all those means which the Laws Usages and Customs of the Countries whereof they are do direct and prescribe But these things are frequently spoken unto There are sundry other Considerations whereby it may be evinced not only that this Order and State of Gospel-Churches is not only consistent with every righteous Government in the world I mean that is so in its Constitution though as all other Forms it be capable of Male-Administration but the most useful and subservient unto its righteous Administrations being utterly uncapable of immixing itself as such in any of those occasions of the world or State-Affairs as may create the least difficulty or trouble unto Rulers With others it is not so It is known that the very Constitution of the Papal Church as it is stated in the Canons of it is inconsistent with the just Rights of Kings and Rulers and oft-times in the exercise of its Power destructive unto their Persons and Dominions And herein concurred the Prelatical Church-state of England whilst it continued in their Communion and held its dependance on the Roman Church For although they had all their Power originally from the Kings of this Realm as the Records and Laws of it do expressly affirm That the Church of England was founded in Episcopacy by the King and his Nobles yet they claimed such an addition of Power and Authority by vertue of their Office from the Papal Omnipotency as that they were Ringleaders in perplexing the Government of this Nation under the pretence of maintaining of what they called the Rights of the Church And hereunto they were inabled by the very Constitution of their Church-Order which gave them that Power Grandeur with Political Interest that were needful to effectuate their Designe And since they have been taken off from this foundation of contesting Kings and Princes on their own Ecclesiastical Authority and deprived of their dependance on the Power
in his laborious endeavour to stigmatize all Protestant Dissenters from the Church of England with the odious name of Schismaticks I have therefore altered nothing of what I had projected either as to Matter or Method in this first Part of the Discourse designed on the whole Subject of Church Affairs For as I have not found either Cause or Reason from any thing in the Doctors Book to make the least change in what I had writtâ—n so my principal Design being the Instruction and confirmation of them who have no other Interest in these things but only to know and perform their own Duty I was not willing to give them the trouble of perpetual diversions from the Matter in hand which all Controversial Writings are Subject unto Wherefore having premised some general Considerations of things insisted on by the Dr. of no great Influence into the Cause in hand and vindicated one Principle a supposition whereof we rely upon namely the Declension of the Churches in the Ages after the Apostles especially after the End of the second Century from the Primitive Institution of their State Rule and Order in the Preface I shall now proceed to consider and examine distinctly what is opposed unto the Defence of our Innocency as unto the Guilt of Schisme But some things must be premised hereunto As 1. I shall not depart from the state of the Question as laid down by our selves on our part as unto our Judgement of Parochial Churches and our Refraining from Communion with them Great Pains is taken to prove the several sorts of Dissenters to be departed farther from the Church of England then they will themselves allow and on such Principles as are disavowed by them But no Disputations can force our Assent unto what we know to be contrary unto our Principles and Perswasions 2. We do allow those Parochial Assemblies which have a settled unblamable Ministry among them to be true Churches so far as they can pretend themselves so to be Churches whose Original is from occasional Cohabitation within Precincts limited by the Law of the Land Churches without Church-Power to choose or ordain their Officers to provide for their own Continuation to admit or exclude Members or to reform at any time what is amiss among them Churches which are in all things under the Rule of those who are set over them by vertue of Civil Constitutions forraign unto them not submitted willingly unto by them and such for the most part as whose Offices and Power have not the least countenance given unto them from the Scripture or the Practice of the Primitive Churches Such as are Chancellours Commissaries Officials and the like Churches in which for the most part through a total Neglect in Evangelical Discipline there is a great Degeneracy from the exercise of Brotherly Love and the Holiness of Christian Profession whatever can be ascribed unto such Churches we willingly allow unto them 3. We do and shall abide by this Principle that communion in Faith and Love with the Administration of the same Sacraments is sufficient to preserve all Christians from the Guilt of Schisme although they cannot communicate together in some Rites and Rules of Worship and Order As we will not admit of any presumed Notions of Schisme and inferences from them nor allow that any thing belongs thereunto which is not contrary to Gospel Love Rules and Precepts in the Observance of Christs Institutions so we affirm and shall maintain that men abiding in the Principles of Communion mentioned walking peaceably among themselves refraining Communion with others peaceably wherein they dissent from them ready to joyn with other Churches in the same Confession of Faith and in the Defence of it and to concur with them in promoting all the real ends of Christian Religion not judging the Church state of others so as to renounce all Communion with them as condemning them to be no Churches continuing in the occasional exercise of all Duties of Love towards them and their Members are unduely charged with with the Guilt of Schisme to the disadvantage of the Common Interest of the Protestant Religion amongst us 4. Whereas there are two parts of the Charge against us the one for refraining from total communion with Parochial Assemblies which what it is and wherein it doth consist hath been before declared the other for gathering ourselves into another Church Order in particular Congregations as the Reasons and Grounds of the things themselves are distinct so must they have a distinct consideration and be examined distinctly and apart These things being premised I shall proceed to examine what the Reverend Doctor hath further offered against our former Vindication of the Non-conformists from the charge of Schisme and I desire the Reader to take notice that we delight not in these contentions that we desire nothing but mutual Love and Forbearance but we are compelled by all Rules of Scripture and natural Equity to abide in this Defence of ourselves For whereas we are charged with a Crime and that aggravated as one of the most heynous that men can incur the Guilt of in this World and to justifie men in severities against us being not in the least convinced in our Consciences of any Accessions thereunto or of any Guilt on the account of it I suppose the Doctor himself will not think it reasonable that we should altogether neglect the Protection of our own Innocency In the Method whereinto he hath cast his Discourse he begins with the reinforcement of his Charge against our refraining from total Communion with Parochial Assemblies If the Reader will be pleased to take a reveiw of what is said in the preceding Discourse unto this Head of our Charge in several Chapters he will easily perceive that either the Reasonings of the Doctor reach not the Cause in hand or are insufficient to justifie his Intention which I must say though I am unwilling to repeat it is by all ways and means to load us with the Guilt and disreputation of Schisme That which I first meet withal directly unto this Purpose is Part 2. pag. 157. The Forbearance of Communion with the Church of England in its Parochial Assemblies that is in the way and manner before described he opposeth with two Arguments The first respects those who allow occasional Communion with Parochial Churches but will not comply with them in that which is constant and absolute For he says if the first be lawful the latter is necessary from the commands we have to preserve the Peace and Vnity of the Church And the not doing it he says is one of the provoking sins of the Non-conformists but whether it be a sin or no is sub Judice that it is provoking unto some is sufficiently evident I shall not make this any part of my Contest Those who have so expressed their Charity as to give countenance unto this pretended Advantage will easily free themselves from the force of this Inference For it must be remembered that
easily convinced that there is nothing wanting unto that Evangelical Union among Churches which the Gospel requires but only their own humble holy peaceable Christian walking in their several Places and Stations But where men put their own Interests and Possession of present Advantages cloathed under the Pretence of things necessary thereunto into Conditions of Communion or divest it of that latitude wherein Christ hath left it by new Limitations of their own it will never be attained on the true Evangelical Principles that it must proceed upon For however any may be displeased with it I must assert and maintain that there is nothing required by our Lord Jesus Christ unto this end of the Communion of Churches nor to any other end of Church Order or Worship whatever but that only in whose Observance and Performance there is an actual Exercise of Evangelical Grace in Obedience unto him 4. That all Private Members of these several Churches which agree in the Communion before mentioned be left unto their own Liberty and Consciences to communicate in any of those Churches either occasionally or in a fixed way and manner Neither Orders nor compulsory Decrees will be useful in this Matter in comparison of their own declared Liberty And so it was among the Primitive Churches 5. Where Men are invincibly hindered from total communion with any Church by Impositions which they cannot comply withal without Sin or by continuing in it are deprived of the due means of their Edification the Churches whereunto they did belong refusing all Reformation it is lawful for them in Obedience unto the Law of Christ to reform themselves and to make use of the means appointed by him for their Edification abiding constantly in the Communion of all true Churches before described I confess this is that which we cannot digest namely an Imagination that the Lord Jesus Christ hath obliged his Disciples those that believe in him to abide alwayes in such Societies as wherein not only things are imposed on their Obedience and Observance which he hath not commanded but they are also forced to live in the Neglect of expressed Duties which he requireth of them and the want of that means of their own Edification which without the restraint at present upon them they might enjoy according unto his Mind and Will Believers were not made for Churches nor for the advantage of them that Rule in them but Churches were made for Believers and their Edification nor are of any use farther then they tend thereunto These are the Premises whereon we proceed in all that we do and they are so far from being Obstructive of the Peace and Union of the Protestant Churches as that without them they will never be promoted nor attained And I do beg of this Worthy Person that he would not despise these things but know assuredly that nothing would be so effectual to procure the Union he desireth as an Vniversal Reformation of all sorts of Persons according unto the Rule and Law of Christ which it may be no man hath greater Ability and Opportunity in conjunction for than himself For wo be unto us if whilst we contend about outward Peace in smaller things we neglect to make Peace with God and so expose our selves and the whole Nation unto his desolating Judgement which seem already to be impendent over us The third Absurdity which he chargeth on our Practise is that it will justifie the antient Schismes which have been always condemned in the Christian Church and in the mannagement of this Charge he proceedeth if I mistake not with more then ordinary vehemency and severity though it be a Matter wherein we are least of all concerned To make Effectual this Charge He first affirms in general that setting aside a few things they pleaded the same Reasons for their Separation as I do for ours Which how great a Mistake it is shall be manifested immediately Sâ—condly He gives Instances in several Schismes that were so condemned by the Christian Church and whose Practise is justified by us In Answer hereunto I shall first premise some things in general shewing the Insufficiency of this Argument to prove against us the Charge of Schisme and then consider the Instances produced by him I say 1. In times of Decay the declining times of Churches or states it cannot be but that some will be uneasie in their Minds although they know not how to remedy what is amiss nor it may be fix on the particulars which are the right and true Causes of the state which they find troublesome unto them And whilst it is so with them it is not to be admired at that some Persons do fall into irregular Attempts for the redressing of what is amiss The Church where the instances insisted on happened was falling into a Mysterious Decay from its original Institution Order and Rule which afterwards encreased more and more continually But all being equally involved in the same Declension the Remedies which they proposed who were uneasie either in themselves or in the manner of their Application were worse then the Disease which yet lying uncured and continually encreasing proved in the issue the Ruin of them all But here lay the Original of the Differences and Schismes which fell out in the 3 d 4 th and 5 th Centuries that having all in some Measure departed from the Original Institution Rule and Order of Evangelical Churches in sundry things and cast themselves into new formes and Orders their Differences and Quarrels related all unto them and could have had no such occasion had they kept themselves unto their Primitive Constitution Wherefore those Schismes which were said to be made by them that continued sound in the Faith as those of the Andeans and Meletians as by some is pretended and Johannites at Constantinople with sundry other seeing they disserted not any Order of Divine Institution but another which the Churches were insensibly fallen into No Judgement can be made upon a meer Separation whether of the Parties at Difference were to blame I am sure enough that sometimes neither of them could be excused Whether the Causes Reasons Ends Designs and ways of the Mannagement of those Differences that were between them on which Schismes in their present Order did ensue were just regular according to the Mind of Christ proceeding from Faith and Love is that whose Determination must fix aright the Guilt of the Divisions that were among them And whereas we judge most of those who so seperated from the Church of old as is here alledged to have failed in these things and therein to have contracted Guilt unto themselves as occasioning unwarrantable Divisions and missing wholly the only way of Cure for what was really blame-worthy in others Yet whereas we allow nothing to be Schisme properly but what is contrary to Christian Love and destructive of some Institution of Christ we are not much concerned who was in the Right or Wrong in those Contests which fell out among the
Institution it self a Command No great Advantage will be made any way of such Attempts The like I must say of his following Discourse p. 241 concerning Churches in private Families wherewith I am dismissed I do grant that a Church may be in a Family There was so in the Family of Abraham before the Law And if a Family do consist of such Numbers as may constitute a Church meet for the Duties required of it and the Priviledges intrusted with it If it hath Persons in it furnished with Gifts and Graces fit for the Ministerial Office and they be lawfully called and set apart thereunto I see no Reason why they should not be a Churâ—h although they should be all in the same family But what is this to the imprisoning of all Religious Worship in private Families that never were Churches nor can so be with the Admission of some other which our Author would justifie from this Concession I know not But it is easie to see what our Condition should alwayes be if some mens Power did answer their Desires But the Will of God be done I shall not farther concern my self to consider things Charged but not proved repeated but not Confirmed depending on a misunderstanding or misapprehension of Words wherein the merit of the Cause is not concerned That which I first undertook was a Vindication of the Non-conformists from the Charge of the Guilt of Schisme And this I ingaged in for no other Reason but to remove as far as in me lay the Obstruction that seemed to be cast by the Drs. Sermon unto the uniting of all Protestants in the same Common Interest against Popery For although the Design might be Good as I hope it was and he might judge well of the Seasonableness of what he proposed unto its End yet we found it it may be from the Circumstances of it as unto time and place to be of a contrary tendency to the raising of new disputes creating of new Jealousies and weakning the hands of Multitudes who were ready and willing to joyn entirely in opposition unto Popery and the defence of the Protestant Religion For if a Party of Souldiers as the Dr. more then once alludes unto that sort of men should be drawing up in a field with others to oppose a Common Enemy some Persons of great Authority and Command in the Army should go unto them and declare that they were not to be trusted that they themselves were Traytors and Enemies fit to be destroyed when the Common Enemy was dispatched or reconciled it would certainly abate of their Courage and Resolution in what they were undertaking with no less hazard then any others in the Army I have here again unto the same End Vindicated the Principles of the former Vindication with what Brevity I could For the Truth is I meet with nothing Material in the Drs. large Discourse as unto what he Chargeth on those of the Congregational Perswasion but what is obviated in the foregoing Treatise And if any thing of the same Nature be further offered in opposition unto the same Principles it shall if God give Life and Strength be considered in and with the Second Part of it Concerning the Matter Form Rule Polity Offices Officers and Order of Evangelical Churches which is designed And it is designed not for Strife and Contention with any which if it be possible and as far as in me lieth I shall alwayes avoid but for the Edification of them by whom it is desired FINIS See Discourse of Evangelical Love pag. 58. 2 Cor. 1.24 chap. 4.5 Pag. 73. Pag. 1. P. 2 3 4. Pag. 57 58. Pag. 62. Pag. 69. Pag. 62. Pag. 54. 55. Pag. 57 58.