Persons become Members of the Church of Christ are two different Questions and even this which is his own he answers not distinctly for by his first way They become Members only of the Catholick Church visible By his second They become Members also of the Holy Catholick Church the mystical Body of Christ so that without distinguishing what is here and there meant by Church we are not like to be much edified by this Answerer That a visible Profession of Christianity Entitles men to the Priviledges of the Church in the second acceptation of the word may be true which yet with his good leave their Debaucheries and Immoralitys may again deprive them of notwithstanding the Church at Corinths delay in casting out the incestuous person But 't is not every vice or error in a Member of a particular Church that Unchurches them St. Paul therefore might very well own the Church at Corinth for a Church notwithstanding the Debaucheries and Immoralities that were in some of its Members But the tolerating them was certainly a Crime which the Parable of the Tares and Wheat will never justifie for though they were to grow together till Harvest it was not in the Church but in the world for so our Saviour declares the field to be Nor will the parable of the Net and good and bad Fishes contained therein give any more countenance to this fond Assertion that Debaucheries and Immoralities are or may be tolerated in a Christian Church or that Debaucht and Immoral persons are not to be debarr'd the Priviledges thereof If that be as it seems to be this Answerers meaning the Apostle commanding that the Incestuous person be delivered unto Satan i. e. cast out of the Church the Kingdom of God into the world the Kingdom of the Devil Query III. Whether the Parochial Churches within these Nations and the worship therein us'd be according to Christs Institution or the Rule and Order of the Gospel Reply to the Answer to this Query THis Query relating to the former hath respect unto the means whereby Christians become a Church of Christ and aim'd at their Information or satisfaction who doubted whether Co-habitation or mens living together within such or such a Precinct having a Priest or Curate so and so set over them be the formal cause of an Instituted Church of the Gospel And whether such Societies meeting to worship God by certain set or prescribed Forms of Prayer and Administration of the Sacraments be according to Christs Institution or the Rule and Order of the Gospel which this Answerer not thinking good to speak to requiring only the contrary to be showne leaves his Reader therein as much unsatisfied and to seek as before while he troubles himself with enumerating such particulars as are not here questioned nor were ever intrâ—ded by the Query which respected more the manner then matter of worship and formal cause only of an Instituted Church of the Gospel Query IV. Whether it be not the duty of every Christian to withdraw from every Brother that walks disorderly and not after the Traditions received from the Apostles Reply to the Answer to this Query WE have an affirmative answer here which could not well be denyed us since it is but what the Apostle commands But then he tells us from an excellent Expositor what disorderly walking is by which it seems we are only to withdraw from such as withdraw their Obedience from the Church and like disbanded Souldiers run away from their Colours where by the way disbanded Souldiers are improperly said to run away forsake the Service of their Superiours and Commands of their Bishops c. and with such he tells us we are not to have any familiar or friendly conversation But this withdrawing says he concerns only private Persons and yet private Persons are not totally to withdraw themselves from such disorderly walkers till so and so nay even then we are not interdicted all Society with such a Person So that we are little edified by this Answerer or his excellent Expositor as to our duty of withdrawing which they do not convince us ought to be only from the civil conversation of such as withdraw their obedience from the Church or as forsake the service of their Superiours and commands of their Bishops and not also from the Religious Fellowship and Communion of such Bishops and Brethren as in the Worship and Service of God walk not according to the Rule and Order of the Gospel Query V. Whether it be not the duty of every Christian to chuse the Communion of the purest Church And whether in the choice thereof is he bound to follow his own Judgement after the best information he is able to attain unto or other mens Judgements against his own Reply to the Answer to this Query LIttle of what hath been here said is to the matter in Question though in a peevish and froward manner he tells us If there be a purer Church they may betake themselves to it Whereby he seems to acknowledge That it is every mans duty to chuse the Communion of the purest Church Nor does he say that in the choice thereof a man is bound to follow anothers Judgement against his own and if he be not why are any molested for but doing their duty and though possibly they may be mistaken in their choice yet while they are so by misfortune and not their fault God will pardon it and men ought not to punish it at least while therein they hurt none but themselves Yea but says this Answerer They introduce confusion in all the Parishes of this Kingdom in setting up one Altar against another and removing ancient Land-marks expressly against a Divine Prohibition which is not saith he to embrace the Communion of the purest Church but to cast a mans self out of the Catholick Church But does this Learned and Judicious Answerer really believe That they who Separate from a Parochial or National Church do thereby cast themselves out of the Catholick Church Does he believe the French Protestants cast themselves out of the Catholick Church when they Separated from their Parochial Churches or from the National Church of France Or that the Parliament went expressly against a Divine Prohibition in removing an Ancieut Land-mark when they gave new Bounds to St. Martins Parish by taking Covent-Garden out of it And what do they who in this Nation worship God in Assemblies Separate from the Parochial Congregations more then all the Reformed Churches in all Popish Conntries in Europe both do and have done ever since they had a Being and yet I hope they set not Altar against Altar or if they do let him shew the evil of it His objection against Dissenters being let alone or snffer'd to go on in their way in that it will as he says administer occasion to the Enemies of our Religion to come and take away both our Place our Church and Nation is but the old objection the Chief Priests
understand that agreement in those ought to be more effectual to joyn them in one Communion I mean saith he In a common profession of those Articles of Faith wherein all Consent A joynt Worship of God after such a way as all esteem lawful And a Mutual performance of all those works of Charity which Christians owe one to another But whilst every one hath a Confession a Form of Worship a Church and its Authority which must be imposed on all others we may look and with for Peace Moderation and Vnity but are never like to meet with them on these Terms Those whom Experience will not convince of the vanity of endeavouring to bring Christians to Vnity of Communion by Secular Force or Compulsion and of the great Miseries Persecutions and Sufferings such Methods have in all Ages brought upon the Churches and People of God with the little or no advantage that at any time hath thereby accrued to Religion will never be Convinced thereof by the clearest Evidences or Demonstrations of Reason And though it cannot be denyed but that there have been and still are many good and holy men who contend earnestly for Secular Force and Compulsion in Religion yet it must withall be said 't is a preposterous and blind zeal in them to endeavour to promote the Truth of Gospel contrary to the Laws of the Gospel But for the generality of its Advocats nothing is more evident then that it is not for the Interest of Religion but for some Carnal Interest or Secular advantage they receive by it 'T is strange that any not wholly ignorant of the State of Christendom or most Christian States not to speak of the Civil Powers in other parts of the World should think that the Exercise of Secular Force or Compulsion in Religion can be for the Interest of the Truth when the Generality of them are Ignorant of it if not enemies to it But we are told where the Truth is once own'd and profest every Error and Heresy that riseth up against it ought to be Supprest and Extirpated by the Civil Sword Will these men then tell us what Sect or Society not of Christians only but of Jews Turks or Heathens believe not themselves alone possest of the Truth So that this Method of preserving and propagating Religion prevailing as it doth too much through the Power and Influence of the God of this World whose Kingdom of darkness could not otherwise long stand against the light and power of Truth What I say doth or can follow upon it but perhaps the Profession of Truth in one place and the Oppression of it in an hundred Do not they who deny unto such as Dissent from the Religion Establisht here the Exercise of their Religion upon the same ground deny it also to all the Reformed Churches in all Popish Countrys of Europe To talk of Truth and Error here is Ridiculous For as we were but now told If Force in Religion may be justly used in any place by those that have Power and think they have Truth it cannot with reason be denyed but that it may be used in every place by those who have Power as well as they and think they have Truth too as well as they But were the same mind in us thaâ— was in our Lord and Master Christ Jesus the same frame of Spirit that was in his Blessed Apostles we would do to others as we would be done unto and not mete unto any what we would not should be meted unto us again But whilst some men make their Judgments or Opinions the Rule or Standard of Truth and Error forcing others to embrace or renounce that as such which they shall so call or judge whatever it appears to them by the Rule whereby they are commanded to try and prove it what Truth or Peace can from thence be expected or hoped for Well therefore might the Judicious Mr. Chillingworth cry out Let those leave claiming Infallibility that have no Title to it and let those that in their Words disclaim it disclaim it likewise in their them under pretence of Religion nor yet a Liberty for any to Preach or Teach Doctrines Destructive or Prejudicial to the Peace and Quiet of Civil Societies but a Liberty of Worship only under the Magistrates inspection And that such a Liberty is the Natural and Common Right of all Nations and Persons hath been so fully prov'd by many Eminent and Learned men even of the Church of England and particularly by the Reverend and Learned Dr. Jeremy Taylor late Bishop of Downe and Conough in his Discourse of the Liberty of Prophesying it would be but Actum agere to say more And it argues great Ignorance or Impudence in those who persist Declaiming against Liberty of Religion without offering at the least answer to what hath been said for it by this and other Learned and Judicious Divines of the Church of England as well as by most of the Ancient and Orthodox Fathers of the Church As for that other Objection against Liberty of Religion that it will cause Disturbance in the State It is not only against Reason but the Experience of all Ages and Places no Instance being to be given that ever Liberty of Religion gave Disturbance to any Civil State But the contrary the denying Christians their just Liberty therein hath been the unhappy occasion of the greatest Troubles Miseries and Desolations that have befallen most of the States and Common-wealths of Christendom But to conclude this Point The Liberty pleaded for is no more in Substance then what by His Majesties late Declaration of Indulgence to Dissenters was Allowed and Approved of by him a much better and Competenter Judge of what is for the Nations Peace and Interest then they who object this Nor was the Parliaments Exception to the Indulgence granted but the manner of granting it which they judg'd might be of ill and dangerous Consequence It is therefore to be hoped they will in due time take it into Consideration and make such provision for the preventing and punishing Seditious Conventicles as wicked and ungodly men may not take occasion from to Molest and Disturb the Assemblies of Peaceable and Pious People for the performance only of the Worship and Service of God in such a way as none can with reason say to be against the Rule and Order of the Gospel much less to be guilty of any Moral Evil or Impiety That the Word of the Lord may have a free Course and his Name be Glorified in the midst of us The Answer to the Answerers Preface IT will I doubt not be equally difficult for this Answerer to shew what Truth he hath Vindicated as what Truth these Queries oppose How far any have been satisfied with his performances is best known unto themselves But how little he hath Complyed with the Gentlemans desire in returning a Candid and Christian Resolution to them is left to the Judgment of every Judicious and Intelligent Reader Had he
against the Dictates of their Consciences And whether this or that particular commanded by Superiours in the Worship and Service of God be agreable with or contrary to the Law of God none may judge for another every mans Reason as the Reverend and Learned Dr. Stillingfleet hath truly told us proceeding according to the rule of Gods word must therein be his own Judge Query XVII Whether it be not the duty of all Christians to walk together so far as they have attain'd and in other things wait the Revelation of the mind of God to them that differ Reply to the Answer to this Query OUr Answerer acknowledges what none can reasonably deny That every Christian is bound to frame and order the course of his life according to the measures of his knowledge And he is so in an especial manner in all the exercises of Religion in which none ought to be forc't beyond what God hath been pleased to reveal of his mind and will unto them for where any are not convinc't of the lawfulness of an action to do it to them 〈◊〉 is sin though the thing it self may not be unlawfull Nor is every one who is not of his Superiours opinion to be censur'd by this Answerer as willfull in retaining error or opiniotive in dispising those who have more knowledge then himself 'T is not impossible but Superiours may err and God approves not of blind obedience because he will not as the Reverend and Learned Bishop Davenant tells us hold them excused who with a blind zeal follow their Leaders But who are they this Answerer terms weak Christians and Babes in knowledge If such as make Conscience of their ways and actions and out of fear of offending God dare not Conform to what they are not convinc't of the lawfulness of they are so far from being weak they will one day appear to be the wisest Christians Let us not therefore judge one another but judge this rather That no man put a stumbling block or an occasion to fall in his Brothers way And though he tells us Babes in knowledge are not fit to be intrusted with their own Conduct and Protection c. there are those Babes to whom God hath revealed those things he hath hid from the Wise and Prudent What he says of Childrens being cccker'd and upheld in their humours is extreamly impertinent here and nothing to this Query But he tells us If men would live up to the plain Principles of their Religion or walk together so far as they have attain'd They could not possibly conceive it their duty totally to forsake their Parochial Churches and think it an arbitrary indifferent matter whether they professed themselves Christians or Infidels What he means by totally to forsake their Parochial Churches I know it there being those who though they cannot communicate with every Parochial Church nor yet with any Parochial Church in every thing are yet ready and willing to communicate with them in all Christian Offices and duties of Religion seperated from those circumstances or Adjuncts of worship of Humane Institution of whose lawfulness they are not satisfied who do not therefore totally forsake them much less think it an Arbitrary indifferent matter whether they profess themselves Christians or Infidels though they believe not all Profession of Christianity to consist in Communicating with Parochiall Churches As for his Scorners and Infidels Chair it might very well have been spared here neither this nor any of these Queries giving the least countenance or incouragement unto such or that any should go unpunisht for the neglect or contempt of Christianity An Inferiours differing in Judgement from his Superiour ought to excite his utmost â—are and diligence to search and find out the Truth But will not warrant his yielding blind obedience to any of his Dictates Be ye 〈◊〉 not the Servants of men is a Divine precept which must take place in the duties of Religion or no where Yet ought not any to Condemn a whole Church or withdraw from its Communion but where there are so great corruptions and defects in it and those too so plain and evident from Scripture as may justifie both his charge and seperation but of them the party seperating must still Judge It is the highest Vsurpation saith the Reverend and Learned Dr. Stillingfleet to rob men of the Liberty of their Judgements That which we plead for against the Papists is That all men have eyes in their heads as well as the Pope that every one hath a Judicium privatae Discretionis which is the Rule of Practice as to himself and though we freely allow a Ministerial Power under Christ in the Governours af the Church yet that extends not to an obligation upon men to go against the Dictates of their Reason and Conscience Their Power is only directive and declarative and in matters of duty can bind no more then Reason and Evidence brought from Scripture by them doth Though in all Ages Christians of different opinions and perswasions may have Communicated with one another in the Offices of Religion wherein they agreed which is but what this Query calls for yet they never Communicated with one another at least ought not so to have done in those things they judg'd sinfull or superstitious nor forced each other thereunto But the Orthodox the Arians and the Novatians might lawfully enough joyn together in Prayer where their errors were not mixt with their Prayers and made a part of their worship And in that Christ and his Apostles as he says frequented the publick Assemblies both in the Temple and Synagogues it is evident though the worshippers many of them at least were guilty of great corruptions and impieties yet their worship it self was free from them they could not else have Communicated with them in their worship and not have Communicated with them in their corruptions and impieties which were Blasphemous to imagine And though our Blessed Saviour Incouraged all due Reverence and Ohedience to be paid to publick Laws and Governours in commanding the multitude to do whatever the Scribes and Pharisees who sate in Moses seat bid them to observe and do yet it was to be understood when according to Moses Law not that they had Power to ad â—o or diminish fâ—om what God had appointed or were implicity to be obeyed He having elswhere charged his Disciples to Take heed and beware of the leaven i. e. Doctrine of the Pharisees and of the Sadduces So that though all due Rererence and Obedience be to be paid to publick Laws and Governours yet is not blind Obedience to be yielded unto either being inconsistent with those Gospel precepts which command us to Prove all things To take heed that no man deceive as and as hath been said That we be not the Servants of men for that every ome must give an account of himself to God When he says That God hath made sufficient discoveries of
charge not this on the Church of England nor have we said That they who serve God according to her Liturgy were false-worshippers These are but the uncharitable Inferences and Surmises of a strangely ignorant or immeasurably malitious Person who wanting strength of Reason or Argument to oppose the Truths he likes not thus loads them with Reproach and Calumny And to what purpose does he tell us it being nothing still to this Query That there is no Congregated Independent Congregation in England but the respective Pastor of it assumes to himself more Power and Authority to Govern and Conduct the sworn Members of it in the ways and duties of Religion then the greatest Prelate in our Church does in his Province or Diocess unless to manifest how difficult it is for him to write one true Period there being amongst them no such sworn Members as he mentions and whether of them exercise most Power and Authority to Conduct and Govern their respective Members in the ways and duties of Religion let those concern'd determine But this he says He will not prove from their Practices the thing being apparent from the very Principles of Independency which aim at little else but Tvranny and Pre eminence as appears by the Independant Pastors excluding whom they please from the means of Salvation and making that a condition of their Communion which is impossible I hope he does not mean here that in making the conditions of their Communion impossible they exclude whom they please from the means of Salvation as if there were no Salvation out of their Communion and yet I know not what else he means by it and if that be his meaning they do not yet exclude any from the means of Salvation in making that a condition of their Communion which is impossible for if the condition were impossible the Communion which depended on it would be so too but the contrary is very well known and so in good time will the credit of this Reporter likewise be But as a farther instance of their Tyranny and Praeâ—eminence he tells us They pry into the very secrets of mens Souls Lives and Actions by severe Scrutinies and Examinations If they do it is not by the Oath c. we have heard much talk of But they will not he says admit of any to be Members of their gather'd Churches till they have satisfied the curiosity of their guides That is they will perhaps have no Communion with unbelievers nor Fellowship with the unfruitfull works of darkness a great Crime and worthy this Answerer's rebuke But is it more then probable as he politickly observes That this and not meanness of Trade impoverishes City and Country or supposing they who having been made partakers of their Spiritual things should according to duty administer unto them in carnal things How should this occasion the Nations poverty What do they receive which they give not again Or which of them hath such plenty as to enable them to hoard up any thing No no we are told by a wiser and more pious Politician That a fruitfull Land is turned into barrenness for the wickedness of them that dwell therein And the Holy Prophet tells us The Land mourns and the Herbs of every field wither not for Peoples meeting together to pray for a blessing upon themselves their Governours and the Land of their Nativity but for the wickedness still of them that dwell therein thus we see how persons differ in Judgement according to the diversity of their spirits and passions But to return to the Query charged in the Rear with blind Leaders and Followers he wishes the Gentleman would not make such sly and unworthy reflections upon the conformable Laity and Clergy of this Kingdom And the Gentleman wishes likewise this Answerer would also forbear applying to particulars what is indefinitely spoken and was not by him intended to one party more than another But 't is a shrew'd sign of some very sore place in the Ass that kicks and winches upon every approach before he is touch't Query XX. Whether it be not most unreasonable in the concerns of Eternity to tie men by Temporal penalties to fallible guides whom to follow may be their Eternal to forsake their Temporal Ruine Reply to the Answer to this Query HE hath nothing it seems to say against it and therefore very advisedly sends his Reader he knows not whither for satisfaction in he knows not what Query XXI Whether the main inlet of all the Distractions Persecutions and Divisions in the Christian World hath not been by adding and requiring other conditions of Church-Fellowship and Communion than Christ or his Apostles did Reply to the Answer to this Query THe enquiry here is only into the original of the Distractions Persecutions and Divisions which have been in the Christian world i. e. among Christians or such as have made profession of Christianity not of the Persecutions raised against them by Heathens and Infidels The Ten Persecutions therefore against the Primitive Christians and the Inroads of the Goths and Vandals into Italy come not within this enquiry But says this Answerer If it be understood in this sense there are very great mistakes in it for that severe proceedings of Christian Emperours against Hereticks and of Hereticks against the Orthodox Christians were not for Innovations brought into the Church as conditions of Christian Communion but for the Truths of Christ c. That 's the Query and wherein â—y the great mistakes in asking it But he may be pardon'd this for so ingeniously professing himself Ignorant of any Distractions Persecutions and Divisions that were ever raised in the Christian World upon the account of adding and requiring new or unheard of conditions of Church Fellowship unless it were the difference between the Western and Eastern Churches about the Observation of Easter So that it seems he is ignorant of the Persecutions and Divisions that were amongst Christians in the Reigns of Constantine Constantius and some following Emperours upon the imposition of differing if not contradictory Creeds For it was not the Doctrine of the Trinity Three Persons and one God as exprest in Scripture that caus'd the breach of Communion and Church-Fellowship between the Arians and the Orthodox Christians but the Orthodox forcing the Arians to subscribe to their newly invented Homoousian as did afterwards the Arians where they prevailed requiring the Orthodox to subscribe to their Homoiousian whereas as a Learned Prelate hath well observ'd had both parties acquiesced in the very Scripture expressions without their own additions they might have lived peacably and quietly together and the Arian Heresie probably have soon expired Error divested of Secular Force and Support not being long able to withstand the â—ower of Truth He is it seems likewise Ignorant of the great Divisions which after arose in the Church about the Procession of the Holy Ghost whereas as the said Learned person likewise observes had they acquiesced also in what the
So that it is not the Church of England that approves or allows of Force in Religion or that Carnal weapons are to be used in the Christian warfare but such of her Degenerate and Base Sons only as forsake the Law of their Mother For as he hath well observ'd Humane Violence may make men Counterfeit but cannot make them Believe and is therefore fit for nothing but to breed Form without and â—thism within which should make it to be abhorr'd and detested by all sincere and good Christians And surely the Church of England who decryes and so highly condemnes blind Obedience in the Duties of Religion can never Approve or Allow of Forceing any therein against their Light and Judgments which is certainly the worst of blind Obediences For since Whatever is not of Faith is sin Whatever a man does against his Faith or Conscience must needs be much more so And as the Church of England neither Approves nor Allows of Secular Force and Compulsion in Religion and much less that any should be therein required to do ought against their Light or Judgments which were to sin against their Consciences So she as little Allows or Approves of Persecuting or any wayes Molesting or Troubling any for the real performance of any truly Christian Exercise of Religien Nor I dare presume to say does any Law of England Allow or Countenance much less Command or Require any such thing though too many have Misconstru'd and Misapply'd the late Act for Preventing and Supressing Seditious Conventicles to the Disturbing and Punishing I may say Ruining of many Peaceable and Pious people for Meeting only really and truly to Worship and serve God For the Act does not say if any person or persons above such a number shall meet to Worship God truly and sincerely in other manner than according to the Liturgy c. They shall incurre the Penalty mention'd But where any Person c. shall be present at any Meeting under Colour or Pretence of any Exercise of Religion in other manner than according to the Liturgy and Practice of the Church of England c. It shall and may be Lawful c. The Act certainly does not prohibit or punish any real and truly Christian Exercise of Religion for if it did it were Ipso Facto null and void as being against the Law of God But if it be objected it appears not whether their Worship be Sincere or Pretended only and the Law prohibites such a number to meet under any colour or pretence of any Exercise of Religion in other manner then according to the Liturgy and Practice of the Church of England and punishes those that transgress the same 'T is answer'd that all Pretences ought in Charity to be believ'd where no Over-act discovers the Hypocrisie or falsehood of the mind But since there is so little Charity amongst men let it be shown wherein the Exercises of Religion which some have been pleased to punish by vertue or colour rather of that Law were in other manner than according to the Liturgy and Practice of the Church of England If it be said they ought to be perform'd in the very words of the Liturgy it is more than the Act sayes And the Practice of the Church of England has ever allowed men to pray even in Publick in other words than are prescribed in the Liturgy Our Blessed Saviour teaching his Disciples to pray said unto them After this manner therefore pray ye Our Father which art in Heaven c. And yet we do not find in Scripture where their Prayers are often Recorded that they ever prayed by that Form but in other words agreeing for matter and yet they were accepted There are none therefore I hope will say they disobeyed their Lord and Master by praying in other manner than he taught and commanded them because they prayed not by that Form No more do they transgress the Law against praying in other manner than according to the Liturgy and Practice of the Church of England who pray not by the words of the Liturgy while they pray in other words agreeing with it for matter What pretence then can any have to Charge the Author of these Queries with Libelling the Church and State since they reflect on neither nor Cinsure or by any undue surmises condemn ought that they approve or allow of Nay is it not unreasonable to account that a Crime in any one which is the duty of every one viz. To endeavour by all lawfull wayes and means that all that would might lead peaceable and quiet lives in all godliness and honesty which they can never do who are forced to Profess what they believe not and in the duties of Religion to practice what they approve not which is to live in a perpetual lye The question here is not whether what is required of any be in it self sinful or unlawful but whether they who judge it so be it through Ignorance or otherwise can without sinning conform to it There is no doubt and question but that many may and do live Godly Holily and Righteously in the Exercise of that Religion which to others would be Damnable for to him who esteemeth a thing unclean to him it is so though in it self it may be pure So he that doubteth is damned if he eat while others perswaded of the lawfulness thereof may safely use their Liberty Pleading therefore against Force in Religion we neither condemn nor censure this or that Religion which teaches not that Sanguinary Doctrine but would that every one should be fully perswaded in his own mind the Religion he Embraceth and Professeth is what God wills and requires of him since whatever is not of Faith is sin and Faithin all things respects the Commands and Authority of God It were indeed heartily to be wisht that all were of a mind as to the due performance of this great and indispensable duty the Worship of God But this is rather to be wished then hoped for while there are men truly fearing God and those whose fear of him is taught by the Precept of men There are saith our Lerrned and Judicious Mr. Chillingworth But two wayes that may be conceived probable to reduce Christians to unity of Communion The one by taking away diversity of Opinions touching matters of Religion the other by shewing that the diversity of Opinions which is among the several Sects of Christians ought to be no hindrance to their unity in Communion Now the former of these saith he is not to be hoped for without a Miracle unless it could be made evident to all men that God hath appointed some visible Judge of Controversies to whose Judgment all men are to submit themselves What then remains but that the other way must be taken and Christians must be taught to set a higher value upon these high points of Faith and Obedience wherein they agree than upon those matters of less moment wherein they differ and
and Phraisees heretofore made against tolerating our Blessed Saviour himself If say they We let him thus alone all men will believe on him and the Romans shall come and take away both our Place and Nation and I heartily wish it may not befall us as it did them That while they let him not a lone the Romans did come and took away both their Place and Nation But what means he in saying A Naional Church is the ground of Vnity and Communion amongst the Professors of Christianity which is a Notion I am sure he never met with in the New-Testament nor in Antiquity nor yet I dare say in any judicious or intelligent Author Nor is it easie to conceive what he intends by it or in what sense a National Church can be said to be the ground of Unity and Communion amongst the Professors of Christianity who are dispersed over all Nations if by it he means only amongst the Professors of Christianity in a Nation it is very impertinent for a Diocesan Church or a Parochial Church is as much the ground of Unity and Communion amongst the Professors of Christianity in a Diocess or in a Parish as a National Church amongst the Professors of Christianity in a Nation But 't is impossible says this Answerer to obtain this Communion unless the members of the Church own this principle viz. That the visible Vnity of the Curch is necessary for the great ends of Christianity c. But what Church and what Unity is here intended If a National Church Wherein consists its Unity It cannot consist in a joynt Assembly for the celebration of the Ordinances of the Gospel or any one of them as was the Case of the Church of the Jews which met at set times in one place for the performance of that worship which was then required If it shall be said its visible Unity consists in a subordination of Officers in this Church centring in one It will be said likewise and with as good reason That if such an Unity of a National Church be necessary for the great ends of Christianity the preserving and promoting of Peace and Unity the same Unity of the Catholick Church visible is no less necessary for the same ends and so much more desirable as the Unity of the whole with the Peace and Piety thereof is more to be desired then the Unity Peace and Piety of a part and where then shall we end but in a Pope This is so obvious to every understanding that none who plead for the one can with any colour or shadow of reason reject the other And if this Profession as this Answerer says Obliges all persons to acquiess in those determinations by which the Church is visibly upheld and maintained It does so no less in respect of the Catholick Church visible then of a National Church and why then doth he not acquiess in the determinations of the Council of Ariminum against the Diety of our Blessed Saviour of the Council of Constance in taking the Cup from the People of the Council of Nice in Decreeing Image-worship of the Council of Lateran in determining Transubstantiation with others exercising the like Authority an acquiescensie therein being that whereby in his Judgement the Church is visibly upheld and maintained for he cannot with any colour of reason pretend greater submission or obedience to be due to the determinations of a National Church in its representative or National Councel then to the determinations of the Catholick Church visible in its representative a general Council Nor possibly will he abide by his own principle of acquiessing in the determinations of a National Church if he call to mind or but to inform himself what a National Church and even this National Church hath determin'd within the memory of some not long since living I mean in Queen Maries Reign or if he should be such a thorow paâ—'t Conformist all of his Coat will not I am very confident be so But thus far I agree with him That to acquiess in the determinations of any Society or of the Governours thereof iâ— a ground of Unity and Peace in that Society but not always of Truth and Piety without which there is little or no advantage in Unity For nihil bonum est in â—unitate nisi unitas sit in bono Unity in error being but Conspiracy against Truth or as Hierome said speaking of the Council of Ariminum Nomine unitatis fidei infidelitas Scripta est But I do fully agree with him The Society is yet un-named which did not always justifie its own Acts and oblige those under its Authority to confirm to its Laws and Constitutions But this is not to our Question which is not concerning the Authority of the Governours or Rulers of a Society or the obedience due unto them from the Members or Subjects of that Society But whether Christians have not a Right and Liberty to chuse their Communion or whether it be not their duty to joyn themselves unto such Congregations in the participation of the Ordinances of the Gospel as they judge to walk according to the rule of the Gospel and wherein they may be best edified in the knowledge of Jesus Christ and of their Salvation in and by him which this Answerer does not deny neither can it reasonably be denyed For I presume none will say It is every mans duty to be of the Communion of that Church where providence hath cast his Nativity or confin'd his abode Because there born or abiding Nor yet that it is any mans duty to continue in that Church wherein he hath been educated if after serious and sober enquiry and Examination any thing therein injoyn'd or requir'd to be profest or done be judg'd unlawful or unwarrantable by a mans own Conscience But that every one who is actually a Member of any Church or Christian Society ought while he so continues to conform to its Laws and Constitutions none sure will deny Nor can any hinder or forbid Churches of whatever denomination to determine the Bounds of their own Communion and that by such Constitutions and Rights as they in their wisdoms shall judge necessary to preserve Order and Vnity and advance the edification of those under their charge and Government This as he very well says is essential to the Church as it is a Society and there can be no Society without Government and no Government if every one be allowed the Priviledge to question and disobey its Laws and constitutions nothing being more rational then that they who are intrusted with the reins of Government should be invested with a Power to decide and determine all Differences and Controversies arising in that Government and whoever will not acquiess therein ought to be banisht the Society But the Paralogisme is very gross and foul to argue That because they who submit not to the Laws and Constitutions of a Society ought to be banisht that Society therefore they who submit not to the
Scripture plainly declares viz. That the Holy Ghost proceeds from the Father and that he is sent by the Father and also by the Son but whether he proceeds from the Son or by the Son the Scripture being silent they ought to have been so too as to that Question and 〈◊〉 they had avoyded the unhappy breach which ensued thereon But is it possible this Answerer should be Ignorant of the sad Persecutions and Divisions which have been amongst Christians upon the account of Rites and Ceremonies imposed as conditions of Church-Fellowship and Communion which neither Christ nor his Apostles ever required For not to instance in those between Austin and the Monks of Bangor with others we read of in ancient story what thinks he of the unhappy Breaches and Divisions which have been thereby occasion'd even in this Church ever since the Reformation he that is Ignorant thereof must be something more then I am here willing to express But he tells us the difference between the Eastern and Western Churches about the observation of Easter can by no means be applyed to the present case of the Church of England and those that separate from its Communion Nor have I heard of any that ever so apply'd it and yet for any thing he says to the contrary it may be applicable enough For his presuming does not prove That every National Church hath a more indispencible Power over its own Members if as we have Reason to believe he takes every one for such who is born or Inhabits within that Natâ—on than either the Western Church had over the Eastern or the Eastern over the Western And Secondly There is no such wide difference as he alledgeth between the conditions of Communion required in the Church of England and those that were between the Eastern and Western Churches about the Celebration of Easter For if as he tells us the one was about a trivial inconsiderable business the other being about indifferent things only cannot certainly be thought very considerable But says he every Church hath a Power to Guide and Govern its own Members in all indifferent things pertaining to its Communion which if true yet is not every Member bound to believe all things to be indifferent which their Ecclesiastical Guides or Governours shall call so and if they require other conditions of Communion than their Members shall approve of or Judge lawfull 't will undoubtedly cause differences and divisions amongst them What Rites the Church of England tenders as conditions of Church-Fellowship to those within her Pale we meddle not with our Query being only Whether the requiring other conditions of Church-Fellowship and Communion then Christ or his Apostles did have not been the main inlet of all the Distractions Persecutions and Divisions in the Christian world which but for asking we are judg'd Criminal though the Reverend and Learned Dr. Stilling fleet sticks not to affirm That the main Inlet of all the Distractions Confusions and Divisions of the Christian world have been by adding other conditions of Church Communion then Christ hath done And hath this Answerer the confidence or impudence rather to suppose this Reverend Dr. herein chargeth the Church of England with all the Distractions and Divisions that now abound in this Nation or that he causelessly and falsely accuseth a whole Church and Kingdom as the Fountain of all the Distractions and Divisions that abound in it or will he not himself be found to be the false accuser he speaks of The Church of England being no more concern'd in this Assertion or Query then the Church of Scotland or the Church at Geneva or any other Church whatever unless this Answerer will say she requires other conditions of Church-Fellowship and Communion than Christ or his Apostles did which neither the Doctor nor the Gentleman have yet said But to conclude he tells us St. James acquaints us with another cause of Wars and Persecutions then the Imposition of a few Rites and Ceremonies in matters of Religion which are from mens Lusts which war in their Members But may not the Imposition of those Rites and Ceremonies proceed from those Lusts they first rebelling against the Law of their minds and then against the Law of their Maker And whether argues the greater Pride the imposing upon mens Judgements or the leaving unto every man that Judgement of discretion God hath given him and requires the exercise of in all the duties of Religion and will not as the Reverend and Pious Bishop Davenant hath told us hold those excused who with a blind zeal follow their Leaders The removing Old Land-marks with Innocent and usefull constitutions is but the old objection of the Papists against the Reformers and of them borrowed by this Answerer to help to fill up his Pamphlet And though he cannot as he tells us forbear mentioning one passage more it 〈◊〉 seems to be but to usher in his following Rime as a grave and gracious Author has it One verse for Sense and one for Rime Is sufficient for one time Yet are we more beholding to him for this than for most of his preceding Answers which have neither Rime nor Reason in them Query XXII Whether Jesus Christ who came to take away the Yoke and Burthen of Jewish Ceremonies appointed by God himself hath given Power and Authority unto any to Institute in their room such others as they shall think good Reply to the Answer to this Query NOthing is more evident in holy writ than that God will be worship't but in the way and by the means of his own appointment and that no Service is acceptable unto him but what is performed in obedience unto his commands it may not therefore be unreasonable or unseasonable to ask Whether Jesus Christ hath given Power or Authority unto any to Institute in the Worship and Service of God such Rites and Ceremonies as they shall think good And to this our Answerer tells us The words cited by him from Mr. Hooker would be a sufficient Answer which we deny not according to his way and method of Answering Queries otherwise they are far enough from it for though many things which God hath Ordained have been changed and that for the better they have been still changed by himself only or by Jesus Christ whom he hath sent And if seven Churches as he saith have declar'd That Ceremonies of humane Institution are Lawfull in the worship of God it does not follow that Christ hath given Power as he affirms to some Persons to Institute in the room of the Jewish Ceremonies such others as they shall think good And as little to the present Question is any thing in the words of the Ingenious Gentleman he commends to his Reader To all which I shall oppose as more pertinent to the matter in Question the words of the but now mentioned Reverend and Learned Dr. Stillingfleet who speaking of the Meekness Sweetness and Gentleness of our Blessed Saviour