Charity to believe all things to believe that each Party was accepted with God whilest they served him according unto the Light which they had received And as it is to be thought that upon the giving of this Rule and Direction they utterly laid aside all the animosities in Judging and despising one another which they had been guilty of so it is certain that they continued in their different Practice a long time after without any rebuke or reproof Yea some Learned men do Judge and that not on Grounds to be despised that the parties who differed were gathered into distinct Churches and so continued to walk even to the dayes of Adrian the Emperour when the last and final destruction of the whole Nation of the Jews did befall them after which those who were not hardened to the utmost gave off all expectation of any respect to be had with God of their old Institutions I do not know how tho present Case between the Church of England and the Non-conformists could have possibly been more plainly and distinctly stated and exemplified in any thing that the Churches were capable of or liable unto in those days then it is in this Case here stated and determined by the Apostle in whose Direction Rule and Determination we do fully acquiesce But 5 It is true also which this Reverend Author observes that when the False Apostles or any other Judaizing Teachers pretending to Authority did impose the Observation of the Rites and Ceremonies of the Levitical Law on any Churches unto their Disturbance and Division the Apostle looks hereon as that which so far altered the Case that he gives other Rules and Directions about it And if such Impositions might be yet forborn in the like Case especially as accompanied with the severe Supplement and Addition of all sorts of outward Penalties to be inflicted on them who cannot comply with them an open Door would appear into all that Agreement Peace and Quietness among us which are desired I have treated thus far of these things not to manage a Controversie with this Author or any other but only to shew that there is no ground to be taken from this Text or its Context to give countenance unto the severe Censure of Schisme and all the evil Consequents of it as maintained by ill Arts and Practices upon the Non-conformists The Procedure of our Author in the management of his Charge is in a way of proving from the Assertions and Concessions of the several Parties whereinto he hath distinguished Non-conformists that they have no just Cause to with-hold full Communion from the Church of England especially in its Parochial Assemblies And as unto the first Party whom he affirms to grant that they are in a State of Separation he quotes some Sayings out of a Discourse of a Nameless Authour Concerning Evangelical Love Church Peace and Unity And together with some Concessions of his he adds his Judgment that Communion in Ordinances must be only in such Churches as Christ himself instituted by unalterable Rules which were only particular and Congregational Churches As I remember that Author hath at large declared in his Discourse what Communion Believers ought to have with the Church or all Churches the Church in every sense wherein that Name is used in the Scripture But I shall not trouble my self to inquire into his Assertions or Concessions nor at present can I do so not having that Book with me where I now am My business is only to examine on this occasion what this Reverend Author excepteth against or opposeth unto his Assertion about Congregational Churches and the answering his Charge of Schisme notwithstanding this Plea of the Institution of particular Churches for the Celebration of Divine Ordinances This he doth pag. 25. Granting this to be true how doth it hence appear not to be a sin to separate from our Parochial Churches which according to their own Concessions have all the Essentials of true Churches And what ground can they have to separate and divide those Churches which for all that we can see are of the same nature with the Churches planted by the Apostles at Corinth Philippi or Thessalonica Ans. We will allow at present that the Parochial Churches at least some of them in this Nation are true Churches that is that they are not guilty of any such hainous Errors in Doctrine or Idolatrous Practice in Worship as should utterly deprive them of the Being and Nature of Churches Yet we suppose it will not be made a Rule That Communion may be with-held or withdrawn from any Church in any thing so long as it continues as unto the Essence of it to be so This Author knows that Testimonies may be produced out of very Learned Protestant Writers to the contrary 2. We do not say it is not pleaded that because Communion in Ordinances must be only in such Churches as Christ Himself hath Instituted c. that therefore it is Lawful and Necessary to Seperate from Parochial Churches but it may be pleaded thence That if it be on other Grounds necessary to so seperate or with-hold Communion from them it is the Duty of them who do so to joyn themselves in or unto some other particular Congregations The Reasons why the Non-conformists cannot joyn in that Communion with those Parochial Churches which were before described are quite of another Nature which are not here to be pleaded however some of them may be mentioned to deliver us from this Mistake that the Ground of Seperation from them is the Institution of particular Congregational Churches And they are such as these 1. There are many things in all Parochial Churches that openly stand in need of Reformation What these are both with respect unto Persons and things hath been before intimated and shall be further declared if occasion require But these Parochial Churches neither do nor indeed can nor have Power in themselves to reform the things that ought by the Rule of the Scripture to be reformed For none among us will plead that they are intrusted with power for their own Government and Reformation In this case we judg it lawful for any Man peacoably to with-draw Communion from such Churches to provide for his own Edification in others 2. That there are many things in the constant total Communion of Parochial Churches imposed on the Consciences and Practices of Men which are not according to the Mind of Christ. The things of this nature I shall not here mention in Particular 3. There is no Evangelical Church Discipline administred in such Parochial Churches which yet is a necessary means unto the Edification of the Churches appointed by Christ himself and sacredly attended unto by the Primitive Churches And we dare not renounce our Interest in so blessed an Ordinance of Christ in the Gospel 4. The Rule and Government which such Parochial Churches are absolutely under in the room of that Rule and Discipline which ought to be in and among themselves namely that
and subservient unto their Edification as is expresly affirmed Ephes. 4. 11 12 13 14. As it should seem an Opinion opposite unto this Notion of National Churches is examined and confuted Pag. 17. ibid it is a great Mistake to make the Notion of a Church barely to relate to Acts of Worship and consequently that the adequate Notion of a Church is an Assembly for Divine Worship by which means they appropriate the Name of Churches to particular Congregations Whereas if this hold true the Church must be dissolved as soon as the Congregation is broken up but if they retain the nature of a Church when they do not meet together for Worship then there is some other bond that unites them and whatever that is it constitutes the Church I am far from pretending to have read the Writings of all men upon this Subject nay I can say I have read very few of them though I never avoided the reading of any thing written against the way and order which I approve of Wherefore there may be some as far as I know who have maintained this Notion of a Church or that it is only an Assembly for Divine Worship but for my part I never read nor heard of any who was of this Judgment Assemblyes for Divine Worship we account indispensably necessary for the Edification of the Churches but that this is that which gives them their Constitution and formeth that which is the bond of their Union none of the Nonconformists as I know of do Judge For it will not only hence follow as the Reverend Author observes that the Church is dissolved when the Congregation is broken up on which account Churches at this time would be dissolved almost every Week whether they would or no but that any sort of Persons who have no Church-Relation unto one another meeting occasionally for Divine Worship do constitute a Church which it may be within an hour they cease to be It is not therefore on this account that we appropriate the Name of Churches unto particular Congregations There is quite another way and means another Bond of Union whereby particular Churches are constituted which hath been sufficiently declared But if the meaning of the appropriating the Name of Churches unto particular Congregations be that those Societies which have not or which cannot have Assemblies for divine Worship are not Churches properly so called it is a thing of another consideration that need not here be insisted on But when such Societies as whose bounds and limits are not of Divine Institution as were those of the National Church of the Jews no nor yet of the Prudence and wisdom of men as were the distribution of the ancient Church into Patriarchates and Diocesses but a meer natural and necessary consequent of that prevailing Sword which on the Dissolution of the Roman Empire erected distinct Kingdoms and Dominions as men were able such Societies as are not capable of any Religious Assemblies for Divine Worship and the ministration of Christian Discipline in them such as are forced to invent and maintaine an Union by ways and means and Officers and orders which the Scripture knows nothing of are proved to be Churches of Christs Institution I shall embrace them as such In the mean time let them pass at their own proper rate and value which the Stamp of Civil Authority hath put upon them What is further discoursed by the Author on this Subject proceeding no further but why may it not be so and so we are not concerned in 3. Pag. 23 24. There is a Distribution of all Dissenters into two Parties 1. Such as say That although they are in a state of Separation from our Church yet this separation is no sin 2. Such as say That a state of Separation would be sin but notwithstanding their meeting in different places yet they are not in a state of Separation The Difference of these two Parties seems to me to be only in the different ways of expressing themselves the one granting the use of the word Separation in this case which others will not admit For their Practice so far as I can observe is one and the same and therefore their Principles must be so also though they choose several ways of expressing them Both sorts intended do plead that in sundry things they have communion with the Church of England and in some things they have not nor can have it so Some knowing the word Separation to be of an indifferent signification and to be determined as unto its sence by what it is applyed unto do not contend but that if any will have it so the state wherein they are should be denominated from their dissent unto those things wherein they cannot hold communion with the Church of England and so are not offended if you call it a state of Separation how best this hinders not but that they continue their Communion with the Church of England as was before mentioned Others seem to take Separation in the same sence with Schisme which is alwayes evil Or at least they pretend it is their Right to have the Denomination of their state taken from what they agree in with the Church of England and not from their dissent in other things from it And therefore they continue in a Practice suitable unto that dissent Wherefore I judge that there is no need of this Distinction but both parties intended are equally concerned in the Charge that is laid against them for their dissent in some things from the Church These things being premised that we may not be diverted from the substance of the cause in hand as they would otherwise occurre unto us in our progress I shall proceed unto the consideration of the Charge it self laid against the Nonconformists and the arguings whereby it is endeavoured to be confirmed The Charge is That all the Nonconformists of one sort or another that is Presbyterians and Independents are guilty of sin of a sinful Separation from the Church of England and therefore as they live in a known sin so they are the Cause thereby of great evils confusions disturbances among our selves and of danger unto the whole Protestant Religion whence it is meet that they should c. The matter of Fact being thus far mutually acknowledged that there is such a stated Difference between the Church of England and the Nonconformists the next Enquiry naturally should be on these two Heads 1. Who or what is the cause of this Difference or Distance without which we cannot judge aright on whom the blame of it is to be charged For that all men are not presently to be condemned for the withdrawing from the Communion of any Church because they do so without a due Examination of the causes for which they do it will be acknowledged by all Protestants In plain terms our Enquiry is whether the cause hereof be on the one hand the Imposition of terms of Communion without any Obligation in Conscience to make that
this because some places quoted usually in this matter do relate directly unto the unbelieving Jews which went up and down to oppose the Preaching of Christ and the Gospel in rage and fury stirring up Persecution everywhere against them that were employed in it 2 This sort of Persons were freely allowed by the Apostle to continue in the use of those Rites and Ceremonies which they esteemed themselves obliged unto by vertue of Moses Law granting them in all other things the priviledge of Believers and such as wherein they would not in any thing offend so do James and the Elders of the Church declare themselves Acts 21. 21 c. Yea 3 Out of tenderness unto them and to prevent all offence to be taken by them at the liberty of the Gentiles they did order that the Believers of the Gentiles should forbear for a season the use of their natural liberty in some few things whereby the other were in their common meetings as in eating and drinking together usually scandalized giving them also unto the same end direction concerning one thing evil in it self whose long usage and practice among the Gentiles had obliterated a sense of its guilt wherewith they could not but be much offended 4 With this determination or state of things thus setled by the Apostles no doubt but that a multitude of the Jewish Believers did rest content and satisfied But certain it is that with many of them it was otherwise They were no way pleased that they were left unto the freedom of their own judgment and practice in the use and observance of the legal Ceremonies but they would impose the observation of them on all the Churches of the Gentiles wherever they came Nothing would serve their turn but that all other Churches must observe their Ceremonies or they would not admit them unto communion with them And in the pursuit of this design they prevailed for a season on whole Churches to forego the liberty wherein Christ had made them free and to take on them the yoke of bondage which they imposed on them as it was with the Churches of the Galatians I have mentioned these things only to shew how remote we are from any access unto those Opinions and Practises which caused the first Divisions in Christian Churches and among all sorts of Believers We agree with our Brethren in the Faith of the Gospel as the Gentiles did with the believing Jews we have nothing to impose in Religion on the Consciences or Practises of any other Churches or Persons we are not offended that others be they many or few should use their own choice liberty and judgment in the Government Discipline Worship and Ceremonies of pretended Order nor do envy them the advantages which they have thereby we desire nothing but what the Churches of the Gentiles desired of old as the onely means to prevent division in them namely that they might not be imposed on to observe those things which they were not satisfied that it was the mind of Christ they should observe for he had taken all the Churches under his own power requiring that they should be taught to do and observe all that he commanded them and nothing else that we know of We desire no more of our Governors Rulers Brethren if they think so in the Ministry but that we be not with outward Force and destructive Penalties compelled to comply with and practise in the Worship of God such things as for our Lives and to save our selves from the greatest Ruine we cannot conceive that it is the mind of Christ that we should do and observe that whil'st we are peaceable and useful in our places firmly united unto the Body of the Protestants in this Nation which as this Author tells us is the Church of England in confession of the same Faith and common Interest for the maintenance and preservation of that one Religion which we profess we be not deprived of that Liberty which God and Nature Christ and the Gospel the Example of the Primitive Churches and the present Protestant Interest of this Nation do testifie to be our due These things being premised because I have no design to except against any thing in the Discourse of the Reverend Author of this Sermon wherein the Merit of the Cause is not immediately concerned nor to seek for advantages from Expressions nor to draw a Sawe of Contention about things not necessary unto that defence of our Innocency which alone I have undertaken as is the way of the most in the management of Controversies I shall pass on unto the Charge itself or the consideration of the Arguments and Reasons whereon all Nonconformists are charged with Schism c. But yet because there are some things insisted on by the Author in the progress of his Discourse according as he judged the method to be most convenient for the managing of his Charge which I judge not so convenient unto the present defence I shall speak briefly unto them or some of them before I proceed unto what is more expresly Argumentative As 1. He chargeth the Nonconformist Ministers for concealing their Opinions and Judgments from the People about the Lawfulness of their Communion with the Church and that for Ends easily to be discerned that is their own advantage that is they do indeed judge that it is Lawful for the People to hold Communion with the Church of England but will not let them know so much lest they should forsake their Ministry Pag. 19 20. I do not intend to speak of the terms upon which Persons are to be admitted among us to the exercise of the Function of the Ministry but of the terms of Lay-Communion i. e. those which are necessary for all Persons to join in our Prayers and Sacraments and other Offices of Divine Worship I will not say there hath been a great deal of Art to confound these two and it is easie to discern to what purpose it is but I dare say the Peoples not understanding the difference of these two Cases hath been a great occasion of the present Separation For in the judgment of some of the most impartial men of the Dissenters it this day although they think the case of the â—â—â—â—sters very hard on the account of Subscriptions and â—â—â—â—rations required of them yet they confess very little 〈◊〉 be said on the behalf of the People from whom none of those things are required So that the People are condemned in their Separation by their own Teachers but how they can Preach lawfully to a People who commit a fault in hearing them I do not understand And the same thing is yet managed with more severity Pag. 37 38. in words that I shall at large transenbe I dare say if most of the Preachers at this day in the Separate Meetings were soberly asked their judgments Whether it were lawful for the People to join with us in the Publick Assemblies they would not deny it and yet the People that
was in the House of Priscilla and Aquila at Rome of the Church that was of the House of Nymphas at Colosse and in the House of Philemon at Laodicea Why then should not Churches be reduced to particular Families when by that meanes they may fully enjoy the Liberty of their Consciences and avoid the Scandal of breaking the Laws But if notwithstanding such plain Examples Men will extend Churches to Congregations of many Families why may not others extend Churches to those Societies which consist of many Congregations I Answer 1 Possibly a Church may be in a Family or consist only of the Persons that belong to a Family But a Family as a Family neither is nor can be a Church For as such it is constituted by Natural and Civil Relations But a Church hath its Form and Being from the Voluntary Spiritual consent of those whereof it consists unto Church Order They gave saith the Apostle their own selves to the Lord and unto us by the Will of God 2 Cor. 8. 5. Neither is there any mention at all in the Scripture of the constitution of Churches in private Families so as that they should be limited thereunto 2 What is spoken of the Church in the House of Aquila Nymphas and Philemon doth not at all prove that there was a particular Church in each of their houses consisting only of their own Families as such but only that there was a Church which usually assembled in their respective houses Wherefore 3 Here is no such Example given of Churches in private Families in the whole Scripture as should restrain the extent of Churches from Congregations of many Families And the enquiry hereon that if men will extend Churches to Congregations of many Families why may not others extend Churches unto those Societies which consist of many Congregations hath not any force in it For they who extended Churches unto Congregations of many Families were the Apostles themselves acting in the Name and Authority of Jesus Christ. It cannot be proved that ever they Stated Erected or Planted any one Church but it was composed of Persons out of many Families nor that ever they confined a Church unto a Family or taught that Families though all of them Believers and baptized were Churches on the account of their being Families So others may extend Churches unto those Societies which consist of many congregations yet not so as that those who cannot comply or joyn with them should thereon be esteemed Schismaticks seeing such Societies were not appointed by Christ and his Apostles If such Societies be so constituted as that there is but a probable Plea that they are ordained by Christ there may be danger in a dissent from them meerly on this account that they consist of many congregations but this is not our case as hath been before declared The Remainder of this Section consists in an account of the Practice of the Churches in some things in following Ages This though of Importance in itself and deserving a full enquiry into yet belongeth not unto our present case and will it may be in due time be more fully spoken unto Those supposed of the first way and judgment who grant a separation from the established form of the Church of England are dismissed with one charge more on and Plea against their Practice not without a mixture of some severity in expression pag. 30. But suppose the first Churches were barely congregational by reason of the small number of Believers at that time yet what Obligation lies upon us to disturb the Peace of the Church we live in to reduce Churches to their Infant Stateâ— Which is pressed with sundry considerations in the two following Pages But we say 1 That the first Churches were not congregational by reason of the small number of Believers but because the Lord Christ had limited and determined that such a state of his Churches should be under the New Testament as best suited unto all the ends of their Institution 2 That which is called the infant state of Churches was in truth their sole perfect estate what they grew up unto afterwards most of them we know well enough For leaving as it is called their infant state by degrees they brought forth at last the Man of Sin 3 No Obligation lies upon us from hence to disturb the Peace of any Church nor do we do so let what will be pretended to the contrary If any such Disturbance do ensue upon the Differences that are between them and us as far as I know the blame will be found lying upon them who not being satisfied that they may leave the first state of the Churches under a Pretence of its Infancy and bring them into a greater Perfection then was given them by Christ and his Disciples but compel others also to foregoe their Primitive Constitution and comply with them in their Alteration thereof The Remainder of the Discourse of this Section so farre as I can understand proceeds on this Principle that the sole Reason and cause of our Non-conformity is this Perswasion of the Divine Institution of particular Churches But all men know that this is otherwise This of all things is least pleaded and commonly in the last place and but by some among the causes and Reasons of our withholding Communion so farre as we do so from the Church of England as unto the way and manner wherein it is required of us Those Reasons have been pleaded already and may yet be so farther in due time For the Rest of the Discourse we do not we cannot believe that the due and peaceable Observation of the Institutions of Christ doth of it self give any Disturbance unto any Churches or Persons whatever Nor that a peaceable endeavour to practise our selves according unto those Institutions without imposing that Practice on them can be justly blameable We do not we cannot believe that our Refusal of a total Compliance with a Rule for Order Discipline Worship and Ceremonies in the Church not given by Christ and his Apostles but requiring of us sundry things either in themselves or as required of us directly contrary unto or inconsistent with the Rules and Directions given us by them unto those ends as in our Judgment and Light of our Consciences is done in and by this Rule is either Schism or blameable Separation We do judge our selves obliged to preserve Peace and Unity among Christians by all the means that Christ hath appointed for that End by the exercise of all Grace the performance of all Duties the observation of all Rules and Directions given us for that end but we do not we cannot believe that to neglect the means of our own Edisication appointed unto us by Christ himself to cast away the Liberty wherewith he hath made us free and to destroy our own Souls for ever by acting against his Authority in his Word and our own Consciences guided thereby in a total complying with the Rule proposed unto us is a way or