Officers should cast any out of the fellowship of their Church who are yet resolved to have fellowship with him He thinks he hath read some rule of the ancient Church that none ought to be Excommunicated sine plebis consensu without the consent of the body of the Church But was this to say Our Parochial Churches are no true Churches 1. The Author said they were all true parts of the Catholick Churches and so true Churches 2. The Author believes There are many Parochial Societies that are true Churches in the second sense 3. He plainly says there were many so in the third and most perfect sense What pittiful disingenuity was this in this Writer of the Doctrine of Schisme thus to represent his Adversary Indeed from the Authors discourse it plainly appears That he did not believe 1. That Parishes that had no proper Minister or faithful Minister were true Organical Churches but only true parts of the Catholick Church he grants them 2. That no Parochial Societies as such were true Organical Churches 3. Though some Parishes had able and painful Ministers yet if they never chose them as their Pastors nor submitted to them as such They were not true Organical Churches or those who had not so submitted were not true Members ever united to them § 44. 4. That if persons living in those Societies had chosen and submitted to a Minister as their Pastor believing him able and faithful and professing to press after a perfection in order they afterwards found the contrary that he proved negligent in his work leud in his Life corrupt in his Doctrine unfaithful in his Administrations and there were no visible hope of a Reformation that in this case they might peaceably and charitably with-draw from that communion and joyn with a better These seem to be that Authors principles which amount to this that all Parochial Societies either are no true Governing Churches or the parties concerned were never united to them or if they were once united to them yet their secession from them was just and necessary and therefore could not be a sinful separation § 45. Now what says the Author to this Will he say that Parochial Societies are all True Governing Churches Surely he will not say so if he own Episcopacy for men of that persuasion must maintain That the Bishop is the sole Pastor of the Diocess that Government belongs only to him that Parish-Ministers are but his Curates according to this Model surely every Parochial Society is not a Governing Church do they say so we say so too So we are agreed and not chargeable with gathering Churches out of true Churches Will he say that Parochial Societies having no peculiar Pastor or none that resides with his Flock are true Ministerial Churches Surely this in the first part is a contradiction to talk of a Ministerial Church without a Minister And the second part contrary to our Authors judgment if consistent to it self for if the cohabitation of Members be necessary Doctrine of Schism p. 85. and that as he tells us by the Law of Nature and so Divine the cohabitation of the head with those Members must be necessary too by the same Law § 46. No but he will say They were united to them those of them that were true Ministerial Churches And 2. Being united they have no just and necessary cause of separation These are the two things to be tried for the tryal of this issue we must enquire Quest What is a sufficient Union of a person to a true Ministerial Church The Author seems not to think meer cohabitation doth it though he thinks it of the Law of Nature and Divine which I do not understand that the Members of a Church should cohabitate I think it very expedient and necessary that they should live so near together that ordinarily they may meet for worship together in one place and be able mutually to perform the dutys of exhortation and admonition one to another yet the Author will not say this makes their Union in a Church Organical besides many questions would arise as How near they must live Whither none may live betwixt them What if a Jew Turk or Pagan hires an House betwixt them c What the Author doth say I will candidly transscribe as I find it in his Doctrine of Schisme ch 13. p. 89. They were Baptized unto these particular Churches Doctrine of Schism chap. 13.89 as well as into the Universal and the known Laws both of Church and State oblige their Consciences to communion with them Their ordinary attending upon the publick Worship as they generally do or have done concludes them by their own consent c. Here now are three things brought to prove the Union 1. Baptisme 2. The Laws of men 3. Their own consent implicitely by their ordinary attendance upon the Worship in Parochial Temples Let us candidly examine whether any of these will do it § 47. That men are Baptized into a particular Church and by it made compleat Members of it is what I cannot yeeld Baptisme indeed admitts into the Universal Church If any Presbyterian Brethren have judged more I must understand their Reasons before I subscribe their Opinions besides that hardly one of twenty Christians were Baptized in that Parochial Society wherein they live when at years of discretion Baptisme indeed gives a Christian a claim to a Membership in some particular Church but makes no Union with it 2. As to the second it can have no truth in it till he hath proved That it is the will of Christ that Christians should be Members of that particular Organized Church where their Superiours in Church or State will command As this is no civil thing but Spiritual and such wherein the Souls of Christians as to their Eternal concerns are highly concerned So neither is it a thing indifferent but let the Author prove what I say he must prove in this case and we will say more We think though God hath expresly no where told Christians in his Word which had been almost impossible what particular Church they should be of yet he hath obliged them to attend what in their Consciences they judg and upon experience they find the most propable and effectual means for their Instruction Holiness and Eternal Salvation not expecting he should work miracles for them God hath no where told every Man what Woman he should Marry yet surely he hath not left Magistrates a power to determine all their Subjects to Wives Yet we think this concern of Souls is much higher and that there is as much difference in Ministers as in Wives 3. The last therefore is all for which there can be any pretence consent indeed will do it And we will grant that this consent may be either Explicit or Implicit Explicit when Christians have either first chosen or upon recommendation accepted a truly sent able faithful Minister to be their Pastor to administer the Ordinances of God to them
l. 9. r. he Preach some p. 75. l. ult r. probably ERRATA in the Two last Sheets PAge 10. l. 14. after the word Apology I pray add this That which is of Divine is undeniably greater than that which is of Humane Institution p. 4. l. 10. f. act r. acts p. 27. l. 19. f. page 4. l. 34. r. B. 4. c. 34. p. 29. l. 22. f. Affirmations r. Affirmatives AN Account of the Non-Conformists Meetings for Divine Worship by Mr. H. according to his Middle-Way against Dean F's charge of Schisme and of the freedome of Conscience from unusefull Laws and the power of constraint against his Exceptions HAving written four Papers which being bound together I call Mediocria and finding in the end of one of them an Advertisement about a Book Entituled Two Points of great Moment which was the Obligation of humane Laws and the Authority of the Magistrate in the matters of Religion by me discussed I think it but civill to take an opportunity while it is in my mind of returning my acknowledgments to the Reverend and worthy Dr. Dean the Author of Tolleration not to be abused for his respectful Animadversions in referrence I count to both these Points in his Advice to Conformists and Non-Conformists I confess my self obliged to him for it and to requite the obligation I will present him with two things my answer to what he hath put in against me and an Apology according to my Middle Temper for the Non-Conformist in the matter above named I will begin with the Last first both because it is of most present import and it is also fit I should preferr that of the Publick before my Private Vindication There are diverse sorts of the Non-Conformists and they have their Meetings we know not all on the same Reasons There are some who have been and are for our Parochial Churches who are satisfied with their Constitution and if they might have freedome would still choose them And there are others that are in their inclinations for the Congregationall way only For my part I profess my Self of the former Sort and do here declare in the behalf of my Self and many others of my Brethren that we do not go from our Parish Church or Minister in opposition to them as if such Congregations were not Churches No we are sensible when our Lord hath commanded that the Tares should not be pluckt up for fear of endangering even but Some of the Wheat what a grievous displeasure it may like to be to him if we should go to Root up all the Wheat for fear of the Tares which to Unchurch whole Parishes were to do Nor is it out of Pride Vanity Ostentation Faction or Self-advantage that we do it We could not answer a lesser Man s then a Dean's charge against us if we did so Two things therefore I will acknowledg That our Parish-Churches are true Churches And that it is our Duty consequently to desire and endeavour their Union and Prosperity And what would any Conformist have of me more unless it be also to joyn with them there in the Participation of the Ordinances which I refuse not neither upon convenient occasion Well! Upon what ground then shall I offer my Apology for the Cause I have here undertaken Why I will give it very impartially As I grant these two things to be our duty so must I assume that which will not and cannot be denied me that it is the duty likewise of those who are set apart to the office of the Ministry supposing them in every respect fit for the Work to have a call to it and prudent Sincerity does not at present otherwise direct to preach the Gospel by way of discharge of that office We have the Apostles express authority and example for this who when they where Threatned and Commanded by the Magistrates to Speak no more in Christ's name they have left us their answer on record Whether it be meet to obeâ— Goâ— or You judgâ—â—e Now I must lay down this rule that when two duties come together so that we cannot perform the one but we must omit the other the greater duty must take Place of the less The rule appears in it's own light and also from Scripture I will have Mercy sayes God and not Sacrifice What is the meaning but that when act of Righteousness and Mercy fall in such duties as that of Sacrifice which are less must give way Here then is our case plainly which of these is the greater duty We are to seek Unity and to Preach the Gospel If we keep our Parish Churches we must not Preach the Gospel If we Preach the Gospel we must go to these Private Meetings Which of these is indeed of greatest concernment to the glory of God and the Peoples Salvation In General which is the greatest Matter that the Gospel of Christ Jesus be Preached Or the Union of our Parish-Churches be promoted In Particular whether shall I or any other Non-Conformist who have a call upon occasion to Preach at such a time place or Company do more Service unto God by going doing it or by refusing and going to my Parish-Church for the sake of Unity for which I have still other Seasons And which is the greater Evil to have a people of a Parish divided into several places to hear the Ministers of both Perswasions Preach to them when this too shall not hinder them being parts still or Members of the same Church Or that all the Preachers or Ministers in the Nation but those only who Conform should have their Mouths stopped or their Talents buried How when there is so many of them So many of them truly serious and painful Labourers So many of them that actually do so much good and the ever-lasting welfare of thousands of men's Souls depend upon it What is Parochial Vnion in comparison I will appeal to the Conscience of every upright equal man whether Conformist or Non-Conformist that fears God to give Judgment For the charge then of this Dean which he seems to have managed so strenuously I answer Schisme is a Causless Breach of the Churches Vnion or a causless separation from her Communion the Communion of a Church whereof we are Members or should be Let this learned man or any other that hath read any thing about Schisme tell me if I do not define it right by a Separation that is Causless for if there be a cause the Separation will be justified as it is between us and the Church of Rome Now when the case between the Conformist and us is so open and in the face of the Sun that unless we Countenance or allow of those Meetings which are Locally Distinct from our Parish-Congregations the whole generation of the Non-Conformist Ministers must be laid by from the exercise of their office for ought I see as long as these men do hold whatsoever becomes in the mean time of the Souls of so many multitudes what apology defence
recession from it Disputes betwixt Kings and Parliaments we think are not to be determined by private Persons without the doors of the Pallace and Parliament-House nor medled with by the Subject till the matters in difference if any be be agreed by themselves and by some publick action notified to the People We know for the King of England in civil things to suspend the execution of an Act which he hath found inconveniently practicable till the Parliaments meeting and further agreeing in it is no more than hath been done even during this Parliament and possibly to all may not appear unreasonable § 11. Upon this foundation we stand and practice Preaching to our People in places distinct from the Parochial Churches What can we do less May we having this liberty sit still and live without the publick worship of God Thus indeed a very great number of the People of England possibly not inferiour to the N. Con. yet we have rarely heard of one of them Endited Presented or Prosecuted when our Brethren were in their fullest career against the new Recusants at least not comparably to those of their Brethren who they knew were every Sabbath day if not with them yet somewhere strictly worshipping God and either Preaching Christ or hearing him Preach'd Surely our eager Men should rather have bent their Bows and made their Arrows ready against these Atheistical livers than against the Servants of the Living God though of a little different Livery different too not in the Cloath but in the insignificant Fringes and Laces of formes and ceremonies What though they could say which we know in truth they cannot that Christ amongst the Nonconformists was Preached of envy and strife yet had they been of St. Paul's Spirit from whom they pretend to derive though indeed Christ amongst the Noncon had been Preached of Contention and not of Sincerity Yet a little charity would have commanded them to judge as Paul Some out of good will Preached him But however they being as St. Paul saith Phil. 1.16 17 18. Set for the defence of the Gospel should have said after him What then Notwithstanding every way whether in pretence or in truth Christ is Preached and I therein do rejoyce and will rejoyce We shall only say had they been of St. Pauls Spirit they would have said so § 12. We take it to be a confessed Principle That every individual Member of the Church-Catholick Visible is bound in duty both to God and his own Soul to joyn himself to some particular Society of Christians with which he may enjoy all the Ordinances of God so as may be for his Souls advantage What shall therefore these indulged Ministers and People do How shall they live up to this peice of the Divine Will Shall they joyn with the Parochial Societies in their Temples They have professed to the World that the business is so stated by the Act of Uniformity that they cannot do this without doing what they judge sinful If they could neither would the Ministers 1662. have parted together with that publick exercise of their Ministry with the livelihoods also of themselves their Wives Children or exposed themselves to Excommunications Imprisonments Fines Banishments and all manner of Reproach and Obloquy or their Families to the Charitable Baskets of Christians Neither would more private Christians have suffered so much in most of these kinds as they have suffered in vain § 13. It must therefore be in Congregations locally separate from the parochial meetings Accordingly having first obtained his Majestie 's Licenses they practice Presently they hear a great Out-cry of Schisme and sinful separation from true Churches Gathering Churches out of Churches and we know not what nor do we believe they do that clamour at this rate § 14. But the truth of this clamour must be a little examined for the Non-conformists have got very little by his Majesties favour by escaping the hands of men to fall into the hands of the living God We remember when David was in his great strait 2 Sam. 24.14 he acquiessed in this Let me fall into the hands of the living God for his mercies are great and let me not fall into the hands of men We think we may in this case say the same thing and that with some advantage which David had not for his heart smote him for a known sin our hearts as yet do not condemn us for any such black thing as a sinful separation and we do believe those that thus clamour do not well understand what they say Let men rather call us Schismaticks sinful Separatists so we may worship God as his Word and our own Consciences tells us he should be Worshipped purely and in Spirit and Truth rather than we not Worship God at all or so as our Consciences shall continually flie in our faces § 15. But certainly God's Word hath laid us under no necessity of sining let us therefore challenge our confident Accusers to the Law and to the Testimony 'T is worth the while to examine whether this great cry be not Vox et praeterea nihil A clamorous scandal nothing else which we are the more advantaged to hope that it will prove by a noted passage in a great Church-man Mr. Hales his discourse of Schisme It is this Schisme is one of those Theological Scare-Crowes with which they who use to uphold a party in Religion use to fright away such as make any inquiry into it and are ready to relinquish or oppose it if it appeareth to them either erronious or suspicious Not that Schisme truly so called is of no graver importance but that which generally by School-men and Casuists and very many and some of those Learned Divines though like Elias men subject to like passions with other men is no more is as evident as the shining of the Sun at Noon-day to any one who knoweth any thing of Books or of the World § 16. The Greeks say those of the Latine Church are Schismaticks and they because they are the most ancient Church seem to have best right but the whole Latine Church requites them with the same-name of Obloquy The Papist so call the Protestants but they requite them with the like term saying They that gave the cause of the separation are the true Schismaticks Amongst the Protestants the Lutherans so revile the Calvinists nor are the Calvinists behind them Amongst the Calvinists The Episcopal men so call the Presbyterians the Presbyterians so call the Independents and Antipaedebaptists Thus we have called one another Schismaticks round Let us therefore leave these pittiful uncharitable Boyish Revenges especially seeing in vulgar use lately the term hath had no further significancy than to speak persons not of our mind and for a name to brand such of our Brethren with who are a little more inquisitive than others into the things of God and is of the same import amongst Protestants that the word Heretick is amongst Papists that is not one
or Account do we need more but this only Is there not a cause They are the words of David to his surly Elder Brethren that are offended only for his being about the business he was sent And David said what have I done Is there not a Cause I am very sensible that there is much more may be said or that there are other Pleas which may be made by the Non-Conformist for their Meetings then this I offer I have I know proposed my self a little in another Paper towards some Catholick Healing of us even under our stated Separations if they cannot be helpt If they can or if this be enough it is this Plea I choose as the most indifferent between the Conformist and us the most fair and conducive to our Uniting again if God give that Grace to the Nation And this under pardon I will be so bold as to name my Plea Mr. H's Plea Of Greater Duty The Church is a number of such as own or believe in the Lord Jesus and joyn in Society for the glorifying his Name in submission to his Ordinances These Societies are either Particular or that which consists of them all the Church Vniversal Of the Church as Vniversal Christ is the Head from whom we have these Ordinances when the Congregations which are Parochial others that meet separately from them do both consent or unite in his Ordinances that is in the same Doctrine so far as is necessary to Salvation and in the same Worship required in the Word who can deny them to be both Parts of the Universal Church Visible and so true Churches As for going to diverse places if there be no breach of the great Commandement which is Charity in other respects it is a matter of indifferency can be no ground to charge Schisme upon one more then the other There must be some other consideration than of the Church found out if they will accuse us of Schisme And that is not as it is Vniversal or Particular but as it is National and Parochial As it is Vniversal and Particular it is ex praecepto of Divine as it is National and Parochial it is ex providentia of Humane and prudential institution There are some things required to the Church ad esse and some things ad bene esse That which is required ad esse is named a due administration of the Word Sacrament and Prayer and we divide not in it That which is required ad bene esse is either necessary to that bene or melius esse being of Divine Authority and that is some Discipline in general though for the Sort I will not say which is such or that which is accidental and accumulative from man as to have the Supreme Magistrat Christian and a Nursing Father to it with his People generally of that Religion The one of these I say is of God's Praeceptive we speak it not simpliciter but in regard to the Constitution of the Church of Christ the other of his Providential will only In this accidental regard as the Church is National do we acknowledg that the King is head of it and hath his Ordinances in respect thereunto to be obeyed as Christ hath in regard to the Vniversal That the Magistrate hath Authority to Protect the Church of Christ by seeing that Christ's Ordinances be observed in every Congregation according to their way and in looking to the whole that they do nothing but what shall make to the Peace of the Nation is out of question The King here governs by his Laws and the Laws of this Land have appointed the constitution of particular Churches to be of Parishes as most convenient to that purpose If we consent not to these Laws we break the Vnion which is of Humane institution though we preserve that which is Divine Disobedience to the wholesome commands of our Superiours is sin and when that separation therefore which is a thing indifferent otherwise does become sinful through that disodedience unless we have somthing to justify the disobedience such separation by Analogy is Schisme And here do I verily think must the bottom of all that can be charged upon us about Schisme be placed If the Parliament should Legitimate these separate Meetings by an Act they would immediately become parts of the National Church no less then our Parishes and that would put an end to the Schisme the Evil chargeable upon us any otherwise being like to be found the Fault of the Persons not of our meetings or of the Thing But so long as they are against Law it is the Obligation of humane Laws I perceive and the Authority of the Magistrate about Religion are the points must come into Plea These have been treated and put together in a Book entituled Two points of great Moment Discussed The substance whereof as to my present purpose will resolve into this Distinction Laws which are Wholesome Laws that is for the Common Good in Civil's and for Edification in Spiritualls do bind us under Pain of Sin Such is the law I count for Parochial Union but there are two Cases wherein we are exempted from such Laws and which justify the Non-Obedience One is when that which is commanded is against a man's Conscience The other is when that which is commanded cannot be done but some other Duty which is of greater Concern must be thrust out and in this Case I say the omitting that which is the lesser Duty is no sin In this Point ye see before I have placed our Apology I must add that forasmuch as it is no Sin to omit a lesser Duty for doing a greater when both cannot be done but to omit the greater Duty consequently must be sin it follows that supposing it to be Schisme to refuse Communion when we may come to Church without sin it must be no Schisme to wave it or not to come when if we come we should sin as we must when we shall omit a greater Duty by coming Schisme is a Voluntary Departure without cause given from that Christian Church whereof he was a Member or a Breach of that Communion wherein a man might have continued without Sin sayes that late Author of a Serious and Compassionate Enquiry into the causes of men's contempt of the Church and the remedies A Book two fine I count to bear a Dispute or uphold so large a design he undertakes I would fain know sayes another by what Authority this separating practise can be justified from the guilt of the most Horrible Schisme that ever was heard of in the Christian World A sober Answer to the new Separatists Pa. 156. again Pa. 157. Distinguishing of a Voluntary desertion of ones Ministry and choosing silence in case of Non-Conformity The second says he is the Illustration of four Cardinal Vertues Humility Meekness Selfe-denial Obedience I cannot but quote these Passages as pleasant to my Humor nor can I forbear Laughter at the Reading of them Not because that worthy
A PLEA FOR THE NON-CONFORMISTS TENDING To Justifie them against the Clamorous Charge of SCHISME By a Dr. of Divinity With two Sheets on the same Subject by another Hand and Judgment Vexatio dat intellectum LONDON Printed in the Year 1674. A PLEA for the Nonconformists tending to justifie them against the Clamourous Charge of Schisme § 1. IT was doubtless one of the greatest infelicities which ever befel the whole body of people in these three Nations considering them as universally professing the Doctrine of Christ that in the year 1662. the Settlement of the affairs of Religion with relation to Worship Government was made to no more universal satisfaction but that some thousands of Ministers many of whom their greatest Adversaries being judges were men of no inconsiderable worth and usefulness took themselves obliged rather to lay down the publick exercise of their Ministry then to do what was by Law required of them if they would preserve it and that such a rigid interpretation was at that time in practice put upon the Act of Uniformity as they were not only incapacitated to hold or take Livings but also to Preach occasionally in the publick Temples Whether the Act will necessitate any such sense may deserve the second thoughts of our Superiours § 2. Whether this was Originated in the anger resting in the bosom of some Church-men at that time who had been Sufferers Or in their zeal to continue some Bishops the repute of Martyrs who had suffered for the rigorous enforcing of some of the things now enjoyned or in the desire of some of that filthy lucre which ariseth from pluralities of Livings Dignities sine curare or in their desire to propagate some Doctrines to which they knew the persons who would be ejected would be no more friends then are the Articles of the Church of England as interpreted by King James former all Professors of Divinity in our Universities very many eminent Bishops and once and again by the whole Parliament of England or from one or all of these causes is uncertain to be determined a better Original is hard to fancy while the things required are by our most knowing Eccles Superiours granted not necessary antecedaneously to the Superiors command § 3. Nor could they ever have been made necessary as is now said by the King and Parliament of England had they not been suggested to them as things that in themselves might lawfully be done Nor probably would that suggestion have prevailed with our civil Superiours who in things meerly lawful know sufficiently that they are to govern themselves in their commands by Prudence had they not been also told that the Numbers both of Ministers and People that would refuse were very inconsiderable Their persons and circumstances very invaluable that if once the things were enjoyned the Generality would do them notwithstanding all their pretences of Conscience c. § 4. How true these suggestions were quickly appeared to our Prudent States-men which made the then Lord Chancellour a sufficient friend to Conformity and a Prudent Person before ever the Act took place send for some very valuable persons and propound a Medium to them that they might yet abide in their stations foreseeing the gap would be made the Parishes only providing some who might read the Liturgy but this was too late and the Act would not when it came out admit any such thing § 5. With that rigour the Act was pressed is sufficiently known and how soon after fortified with another Act against private Meetings and with another when that but a probationer for a few years was expired more severe than the former nor did there want those in all parts of the Nation that executed all the Acts with severity so far beyond what those Acts Authorised that they saw need of Indemnity for their actions by further Acts of Grace and Favour How many Godly Ministers and People were during these years not only publickly reviled in Pamphlets and Pulpits but Imprisoned and how many dyed in their imprisonments spoiled of their Livelihoods driven from their Habitations and Trades is but an unpleasant story to reflect upon and with how little success as to the bringing them to conform is abundantly known § 6. In the mean time it pleased his most Excellent Majesty as a tender Father of his People and he who considered his interest lay not in the Division and Ruine of his People but in their Peace and Freedom to attend their several Trades Professions and Callings the King himself as Solomon saith being nourished from the Field to inspect the state of Ecclesiastical affairs and hearing so many Crys from his People with the Advice of his Counsel to direct means for his or their better information about the numbers of Ministers and People dissenting for which purpose Letters were directed in the ordinary course from the Arch-Bishop to the Bishops who by their Registers were to inform themselves and then his most Sacred Majesty of the Number of dissenting Ministers c. § 7. How imperfect the information must be in this method is obvious enough to every one the Return could only be made of those who being possest of Livings Aug. 24. 1662. left them for not Subscribing into which number came not a 5th part of Ministers dissenting 1. None came which 1661 were turned out to give room to others who had a praevious Title to their Livings and were not possest so soon of any other which were very many 2. No Congregational Ministers who had no Legal Titles to Churches 3. None that fore-seeing they could not conform the Act being out did chuse rather to resign their Livings than abide a turning out 4. No young men not possest of Livings though ready for them To say nothing of Anabapt c. To advantage this imperfect account the Author of the Ecclesiastical Polity tells the World of but an hundred Ministers that hindred all Uniformity § 8. But our Wise and Prudent States-men quickly saw through these Fallacies and from their more perfect information of his most Sacred Majesty and the meltings of his own bowels towards the distresses of his People the sound of which came almost from every Court of Judicature and corner of the Nation his most Excellent Majesty and his Privy Counsel took a fuller estimate of the Number both of Ministers and private Christians dissenting from the publick modes of worship § 9. Upon this it was that his Majesty conceiving himself empowred thereto by his Prerogative and a liberty reserved to him by the last Act against Conventicles was pleased to issue out his Gracious Declaration for Indulgence date Mar. 17. § 10. What Power his Majesty had or what was reserved by that Act to him we are no Judges to determine It is enough for us That as his most Sacred Majesty hath asserted to himself such a power so the denial of it to him hath been by no publick Act made known to us much less his Majesties
to worship God at Westminster in the same acts of worship is a Schisme from that part of this Church which meet for that end in London § 42. Nor is he helped at all by saying Our Churches are not of the same constitution Doctrine of Schisme 55. which he says was Mr. Cawdrys answer to Dr. Owen let Mr. Cawdry or who will say so Dolus versatur in Generatibus What is the difference did Christ constitute theirs We trust he hath constituted ours that is by the Rules given in his Word Were theirs constituted by Parliament that will be hard to prove as to the first constitution Parishes in England were first made by a Popish Arch-Bishop the Parliament afterwards or Custom rather might confirm them Doth it then make a Schismatick to depart to a Church not established by humane Law or Custom How else are we of another constitution Is not the same Doctrine Preached the same Sacraments administred the same acts of Worship performed Where 's the difference In the Modes Rites and Ceremonies only And these all of humane institution This is that which the Church of God never before called Schisme which the Apostles never thought of Do not we agree in the same Government That concerns us not yet while we are clearing our selves only from a Church which the Author must shew us capable of any such Government as Christ hath appointed intrinsecal to his Church In the mean time as to the National Church of England we deny that we are guilty of any Schisme either in it or from it so that the whole charge must rest upon particular Churches and our pretended separation from them § 43. This is that other Church-state mentioned by Mr. Caudry and quoted by our Author ch 9. p. 57. these he calls Parochial Congregations We are he saith guilty of Schisme from them we all agree that these are capable of the name of Churches 1. As they are lesser parts of the Catholick Church and so capable of the name of the whole thus we were indeed united to them as we were united to the Catholick Church and united still to them as unto that owning the Lord Jesus Christ his Word and Ordinances and professing a subjection to them But this is not the other state he speaks of by which he can mean nothing but a governing state 2. Secondly therefore These Parochial Societies may be considered as perfectly or more imperfectly Organized furnished with all Church-Officers requisite and walking in Gospel order or not so furnished or so walking The Author tells his Reader in a latter Book called Advice to the Conformists and Nonconformists That the sum of what the Author of the short Reflections offered lay in two things the latter of which he delivered thus Our Parochial Churches are no true Churches Advice to Conformists c. p. 72. or at lest they are so faulty as they may be lawfully separated from We have read over the Book and good Reader at thy leisure do but read over that Pamplet the second chapt particularly the 13 14 15. pages and see whether this Author hath or no dealt ingeniously with him p. 14. He speaks of these Societies as parts of the Catholick Churches and saith Short Reflections p. 14. In this Notion we cannot deny that every Parish yea Family of Christians is a true Church But he indeed concludes that out of such particular Churches it must be lawful to gather a Church for all particular Churches in the world are gathered out of the Catholick Visible Church even Heathens when converted must be of the Catholick Visible Church before they can form a particular Church In this state and no other must all Parochial Societies be that have no Minister unless we will have Organical Governing Churches without any Governours which we think is a contradiction P. 15. He takes notice of another Notion of them as Ministerial by which he saith he underst ands a competent number of Christians who have either first chosen or after submitted to A. B. as their Pastor he might indeed have spared this Notion I do not remember I have met with it in any Author but Mr. Rutherford and the truth is if it be a single Minister I do not understand how he Preacheth otherwise to them than as he is so far an Officer of the Catholick Church and they a part of that vast body He considers these people Either as living in the use of all Gospel-Ordinances or as at present living without some Ordinances or having them so unduly administred as may offer just cause of doubt to some Christians whether they may lawfully communicate with them or no He adds we do believe that from such a Church as is furnished with a duely sent able painful Minister regularly administring the Ordinances of Christ so as people may communicate with them without sin and pressing forward to that perfection in order which in all things they have not attained Christians as before united to them may not separate without sin He did not indeed say but I dare say for him he believed there were many such Parochial Societies in England and he hints it when he saith This was that indeed which some Presbyterians reflected upon our Brethren of the Congregational persuasion and these were those Parochial Churches which they contended for as true Churches Was this to say Parochial Societies were no true Churches Reader judge in his 15. page He tells us There is yet a more perfect Notion of a particular Church as perfectly Organical and furnished with all its affairs and walking in all points of Gospel Order He adds such particular Churches were in many Parochial Societies in England and there is no doubt but such Parochial Churches were True Churches from which causeless and unnecessary separation is sinful Indeed he says How far other Parochial Churches were true Churches avowed so by Presbyterians he was yet to learn And his Answer is for any thing I see in his Remarques yet to teach him and I believe will so continue For his guesses at what the Author meant by Perfection of Order He I am sure will tell him he means no more Than a capacity to administer all the Ordinances of Christ proper to a particular Church The Word Sacraments and Censures of Jundical Admonition Suspension and Excommunication which they cannot do till they have Officers I believe it must be a case of Extraordinary necessity must justifie a single Minister in Suspending or Excommunicating but that those that help him must needs be persons not ordained to the Ministry I do not think he believes but that there may be more Ministers if the Parochial Society hath more than one or others chosen by that Church And if any will contend that the body of the people must joyn with him in those acts though he reserves his private judgment in the case yet he will not contend especially as to Excommunication because he understands not to what purpose