any think it more proper to Radicate this Vnion in his Grace of Canterbury as Primate over all England or whether in both the Arch-Bishops who hold Communion in the same Doctrine Worship and Laws and in whom both the Provinces are Vnited or lastly whether we are not rather United in all the Bishops and Pastors of the Church of England as the Pars Regens and our Government in the Church considered purely and abstractly from the Civil Government be not rather an Aristocracy than a Monarchy Whether this or the other be the true to know it is not necessary nor of any use that I can perceive in the present Controversy But it is a certain Vanity to say because I cannot find the Head I will deny the Body though I must withal deny my own Senses Because you cannot know certainly who was your Father will you deny your Mother which is the surer side There is a Church of Englâ—nd and what it is I have endeavoured to shew and by the Nature of it we may more easily conclude what Schism from it is and who are guilty of this whether such as Separate and Gather Churches or not CHAP. VIII What Schism from the Church of England is and whether gathering of Churches aâ— now is practised be not guilty of it 1. WHat is Schism from the Church of England sure it is not a denying its Doctrine or holding any thing contrary thereunto he that holdeth perversum Dogma only is an Ad Tit. cap. 3. Heretick no Schismatick as St. Hierom teacheth Mr. Newcomen a learned Presbyterian as I observed in my last le ts the Separatists know that their agreeing with us and the Reformed Churches in Doctrines that are Fundamental their holding one Head and one Faith doth not excuse them from being guilty of breach of unity so long as they hold not one Body one Baptism For he cites Beza another learned Annotat. in 1 Cor. 1. 10. Presbyterian So that you may be willing to subscribe to the 39. Articles and yet be Schismaticks from the Church of England It remains therefore that such Schism relates to the other Bands of our union and fellowship with this Church to wit her Government and Worship and consequent to the latter her Members and Assemblies Thus you see we must return to our first determination that Schism from the Church of England is a sinful dividing from or a dissolving our union and communion with her in her Governors and Members Worship or Assemblies This is the least that we mean by Schism from the Church of England and is called Separation or Schism negative which is made positive and more formally such when those that have so separated set up their Altar against hers and erect other Congregations in opposition to hers The Schismatick by Dr. Hamond Of Schism Epist 40. out of Ignatius is described to be Filius impius c. An impious Son which having contemned the Bishops and forsaken the Priests of God dares constitute another Altar And again Epist 57. the Schismaticks are they that having left their Bishop set up for themselves abroad another false Bishop and all their adherents are involved in the same guilt who joyn with the Schismaticks against their Bishops Two things here must be supposed 1. That we are the pars subdita and do ow this communion and obedience to these Governors of the Church 2. That they impose no unlawful conditions of this communion upon us though if they should how far we may separate must take its measure from such impositions which is another Question to be discussed anon in another place and at present I shall only add that so far as I understand my Answerer so far as the people are concerned in the conditions of our communion we are not likely to differ much in this point But for the first of these suppositions if there be any force in Scripture precepts requiring obedience to our spiritual Guides or in Civil and Ecclesiastical Laws which are very severe to that purpose nothing can be more evident than that all English Christians do owe communion and obedience to the Governors of the Church of England whose Government stands established by both sorts of Laws and is so acknowledged by the Declaration it self And your Friend Mr. Baxter is Defence of his Cure p. 76. not obscure in this point We must own saith he a National Church as it is improperly so denominated from the King that is the Civil Head and as it is a community of Christians and a part of the Universal Church Vnited by the Concord of Her Pastors who in Synods may represent the whole Ministry and be the means of their Agreement He saith we must own the National Church I say then we must not disown Her And must we not likewise own the King as the Head thereof and all the Bishops and Pastors and Governors under Him And then what liberty is left us to disown deny or renounce their Persons or Authority Let such especially as have taken the Oath of Supremacy and received Ordination from Episcopal hands yet better consider those solemn Obligations upon them added to the Laws and take heed in earnest of Perfidiousness and Perjury Let them consider what is to renounce all foraign Jurisdiction and to their power to assist and defend all Jurisdiction Spiritual as well as Temporal granted or belonging to the Kings Highness and how well a renouncing Obedience to the Government of the Church consists with that which we have sworn therein It is true all are not called actually to take this Oath yet it is as true that the Ministers and Officers of all Sorts generally are and all Graduates in the Vniversity and for others as they are the Kings Subjects they are unquestionably taken to be under the same Obligation as to the matter of it and are born to the Duty as well as the Priviledge of Subjects of this Realm and therefore we find that this Oath is Administred not only to Oblige but rather as a Test to trie and also to secure the fidelity of such as take it as is evident in the Statute Again let all Ministers Ordained by Bishops I hope I have now to do with one in the Name of God seriously consider what they promised to do at their Ordination being most solemnly interogated by the Bishop in the Name of God and of his Church as the words are More particularly the Bishop demands Will you then give your faithful diligence always for to Minister the Doctrine and Sacraments and Discipline of Christ as the Lord hath Commanded and as This Church and Realm hath received the Same according to Commandments of God so that you may teach the People committed to your Cure and Charge with all diligence to keep and observe the Same What Answer did you make hereunto I will do so by the help of the Lord. And thus you at once acknowledge that the Doctrine Sacraments and Discipline
whit behind him There is nothing done saith he in Gods publick On John 4. p. 3 warship among us but it is done by the Instâ—tution and Ordinance and Commandment of the Lord as he very industriously and learnedly proves by an enumeration of the particulars of our worship and thence presseth the people not only to attend it but to come to the beginning of it Mr. Bagshaw himself acknowledgeth the same And therefore pleads that they do not seperate but forbear Antidote p. 6. Communion because of some conditims required and so indeed doth Doctor Owen and all sober Independents and therefore I need not observe that those eminent Presbyterians that wrote the Epistle before Mr. Balls Answer to Cann did own or that Mr. Cawdry and other Presbyterians have made it the foundation of all their Arguments against Independent gathering Churches that our Churches were true Churches Our Author doth not so much as question the truth of our Churches in General what exceptions notwithstanding he hath scattered about it we shall briefly examine Object 1. Page 10. He tells us like an Oracle among the rest of their Purposes and Desires which are not a few and they none of the best that the Non-Conformists think that a Parish quatenus a Parish is not a Church nor a Parishioner as such a church-Church-Member Well and who ever said they thought otherwise in some things it seems they think as others do Yet we know and they ought to think at least that a Company of Christians living within Parish bounds and ordinarily attending upon Gods publick worship in the place set a part to that end are a Church Object 2. But they think also that Parish bounds of Churches are of Humane prudential Constitution and not of Divine Institution or unchangable But pray think again for you ought to think that co-habitation of the Members of a Parochial Church is according to the Law of Nature and so Divine and that persons whom Providence hath so placed together are bound to worship God together in some publick way by vertue of the Law of Natural Religion as much as Families among themselves were there no other institution of God or man in the case Moreover they ought to think that co-habitation of Church members is so far of Divine Institution as the Examples of Churches in Scripture alwaies so bounded amount to Divine Institution Which is almost as much as is usually urged for the Divine Institution of the Lords day This was the current Argument of the Presbyterians heretofore against the attempts of Independents to break these bounds and to glean up members in others fields no matter what distance to make up their Churches Churches and Cities in the Scripture are commensurate Was not Cawdrey Schys pag. the Church of Jerusalem and Corinth so called from the places They ought further to think that the grâ—unds of suâ—h parochial Churches were laid in Reason and Scripture examples though Ours were actually divided long since and that our Parish bounds in the general intention and scope of those that first appointed them notwithstanding some errors which will alwayes happen in such publick cases were made upon the said reasonable and Scripture ground of co-habitation They ought also to think that though Prudence at first discerned these grounds and accordingly set these bounds of parish Churches yet it was not the prudence of the People but their Governours who have not now left it in the peoples liberty or prudence whether they will ordinarily keep these bounds or not But have also bounded that vulgar extravagancy by the Laws both of Church and State to the contrary Yet again they ought to think that they owe obedience to their Governors in these laws which obedience is certainly of Divine Institution though I can hardly find it in all your Books You ought lastly to think of the fearfull consequences of tearing these hedges and ancient bounds and thereby making inlets or outlets or both to all kind of licentiâ—usness in Religion and confusion in the Church while you thus expose parochial Congregations to the directest means of their dissolution O that you would lay to heart those serious words of Mr. Baxter The Interest of the Christian Protestant Religion in England must be kept up by keeping up as much of Truth Piety and Reputation as is possible in the Parish Churches his Defence of his Cure p. 36. For the last word that parish bounds are not unchangeable 't is acknowledged if the cause be just and Covent-garden be not Schysmatical yet still the Rule of co-habitation ought to be observed and then our design is half spoiled Especially if we add as we needs must that this changing or altering of parish bounds lies not in the pleasure of private Persons is not to be attempted without the order of Superiours nor to the prejudice of Gods publick worship wherein if all order be not quite forgotten the practice of the people should not ordinarily excâ—ed that which the known Vnion and Câ—mmunion of Parishes in the same Worship and Government and the common Custome and consequently Allowance of the places intended will warrant wherein London perhaps if what you say be true may claim some priviledge He saith he doth allow our parâ—chial Churches to be true Churches viâ— p. 35. Those of them that have true Ministers other wise not So that where there are no Ministers and where their Ministâ—r is not true there the Parishes are not Churches T is likely some few smal places especially Cures have no setled Ministers but the Law requires their Communion with their Mother-Church of which in a sence they are reckoned Members if they are Curacies And I hope there are fewer false Ministers than your charity supposeth How far the people are bound to communicate with such as you call intollerable shall be examined in the next Chapter But if this be all to be found at the bottom of your exceptions as it seems to be why do not your Brethren confine their labour to such destitute places especially if this be the great reason why they must preach At least their Charity should see them first provided for Sure their voices will hardly reach to them from â—ities and Corporations and places usually furnisht well enough without them though here they generally pitch their Tabernaâ—le you and they must think again and again before you will be able to defend these practices upon such principles CHAP. XIII The People of England Members of Parochial Churches Objections answered Especially that from serving God better THe People of England generally are or ought to be Members or Ministers of our parochial Churches and consequently are bound to atttend upon the publick worship of God in our Temples Ordinarily I mean I am not so strict to think that they ought never to be absent if they have reason as the Statute intimates or that they may never go out of their own Parishes to hear a Seâ—mon provided alwayes
THE DOCTRINE OF SCHISM Fully Opened and Applied TO Gathered Churches OCCASIONED By a Book entituled Sacrilegious Dissertion of the Holy Ministery rebuked and Tolerated Preaching of the Gospel Vindicated By the Author of Toleration not to be Abused by the Presbyterians When once Parties are engaged by their Opinions in Anti-Churches and fierce disputing The Flesh and Satan will be working in them against all that is Holy Sweet and Safe Baxters Def. p. 57. London Printed by S. G. and B. G. for James Collins and sold by Abisha Brocas in Exon. 1672. TO THE READER GOOD READER thou art made the Judge betwixt us examine our arguments and observe the manner how we handle them and one another impartially and then if thou hast no favour yet judge righteously and I submit Or if thou hast any favour I entreat thee to bestow it in reading those few first Chapters that are spent in Altercation There thou wilt come to Argument and be there as severe as thou wilt I confesse I have taken the liberty sometimes to use a little pleasantnesse rather than be Angry with a Severe Adveâ—sary that perhaps may incur thy â—ensure Yet consiâ—er my provocations thereunto and thou wilt either pardon me or condemn me with pity To trouble the READER with Personal Altercations or to use any thing like Drollery in a serious Argument I like not very well my Self And though I know not why my own heart should condemn me for either yet I fear him that is greater than my heart and knows all things and judge it safest to say that as I never wrote in this manner before so I hope I shall not be provoked to do so again May my Adverse Brother have the same mind Yea I hope he is so good a man that by his own better principles if not by my Arguments as also by experience the grosseness of his Brethrens Seperations being far beyond what he seemed to suspect he hath already suffered himself to be satisfied of the evil and danger of our gathered Churches both by Reason and Sence The GOD of Peace and Truth be with thee and with his poor Church Farewel Some single Sermons and other Discourses touching the present Differences in the Church printed for James Collins 1. CAtholick Charity recommended in a Sermon to the Right Honourable the Lord Mayor of London in order to the abating the animosities among Christians that have been occasioned by differences in Religion by Jos Glanvil Rector of Bathe price 6. d. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a seasonable Recommendation and defence of Reason in the Affairs of Religion against Infidelity Scepticism and Phanaticismes of all sorts by Jos Glanvil price 6 d. 3. The Christians Victory over Death a Sermon preached at the Funeral of the most Honourable George Duke of Albemarle by Seth Lord Bishop of Sarum price 6 d. 4. A Mirour of Christianity and a Miracle of Charity or an Exact Narration of the Life and Death of the Lady Alice Dutchess Dudley by R. Boreman D. D. price 6 d. 5. The General Assembly or the necessity of the receiving the Communion in our publick Congregations evinced from the nature of the Church the Word of God and Presbyterian Principles in a Sermon by Francis Fulwood D. D. prâ—ce 6 d. 6. Miserere Cleri A Sermon representing the miseries of the Clergy and assigning their true causes in order to a redress by Edw. Wetenhal BD. price 6d 7. Vrim and Thumin or the Clergies Dignity and Duty recommended in a Visitation Sermon by Mal. Connant B. D. price 6 d. A Discourse of Toleration in answer to a late Book entituled A Discourse of the Religion of England price 6 d. Indulgence not justifyed being a continuation of the Discourse of Toleration in Answer to the Arguments of a late Book entituled a Peace-offering or plea for Indulgence and to another called the Second Discourse of the Religion England price 6 d. Toleration not to be abused or a serious Question soberly debated and Resolved upon Presbyterian Principles viz. Whether it be adviseable especially for the Presbyterians either in Conscience or Prudence to take advantage from his Majesties late Declaration to Deny or Rebate their Communion with our Parochial Congregations and to gather themselves into dictinct and separate Churches price 6 d. The Judgement of the learned and pious St. Augustine concerning poenal Laws against Conventicles and for unity in Religion delivered in his 48. Ep. to Vincentius price 4 d. Non-Conformists NEW-CHVRCHES SINFUL CHAP. I. The Introduction The Answers Title and the Impertinency of it THe Confident Questionist as his Answerer calls him in this will yet be confident that not many will not take the task and burthen upon them to read the Answer and that but few of them that read it will be able to understand it and that few or none of that small number that shall think they understand it will be able to see the Consequence of it or lastly if any shall chance to be so lucky they must be exceeding kind as well as wise if they can endure without very much patience and some indignation its Vndertaking Method and Manner of Reasoning in all which it pitties me to observe the Author so like himself and so deserving the Title of the Episcopal Patron of Presbitery and the Independent Catholick Prelate of Non-Conformity The modest dress of the Body of the Book may answer for it Selfe but 't is confest the Mouth of it speaks great Swelling Words The Title is Sacrilegious desertion of the holy Ministry Rebuked and Tolerated Preaching of the Gospel Vindicated What Conjuring is here I am afraid the Spirits are disturb'd Sacrilegious desertion of the holy Ministry Rebuked The Holy Ministry Sacrilegiously deserted What impiety is this a heinous Crime indeed and worthy a very severe Rebuke But where are the Criminals who are they that have wrought this Abominable thing Sure the Answerer himself is in no wise guilty no he presently assures you that he is firmly resolved to the contrary and in this point I believe he will as easily answer for the Questionist Who then doth he mean to Rebuke not the Conformists they have no liberty to be Silent though others have to Preach Besides if they should especially the Vsurpers among them I presume if way might thus be made for the right Owners our Author would not be much troubled Without Controversy then he means his Brethren the Non-Conformists and have you indeed deserted your holy Ministry you are too too blame and must be Rebuked Or have you not already done it yet 't is to be feared you may chance to do it Or though at present you are every where found rather too busy in the exercises of your gifts and are not unlikely so to continue yet this Questionist hath said something that in the Consequence of it seems to perswade you to desert your Office or at least hereafter you may possibly be urged thereunto by some silly reasonings
or Congregations and who knows not too well what is to be understood by Gathering-Churches by the former practices of the Independents but more especially by these Presbyterians since the Indulgence But to talk of gathering Churches and yet of holding Communion with us is a Juggle unworthy our Author who either doth or should know that it is protestatio contra factum questionem I mean 't is generally so I have as you cannot but see both in the Question as proposed and as stated and as prosecuted set gathering of Churches in opposition to our Parochial Congregations And what you say to any thing else is not to the point And the general practice of Church-gatherers too well satisfies the world what they intend and also that the Question was rightly propounded and clearly stated to any unbyassed and unprejudiced Reader what ever you say to confound it and with your wonted Elaborateness to render it unintelligible p. 40. and then complain that it is so But the Learning of some men is not ill compared to a Pedlars Pack though not so much for that there are many things that are difficult to be found but rather because if they look for any thing every thing comes to hand But this be far from our Author to whom we must now hearken dilligently He first sets down my Question verey honestly and intirely p. 26 27. then he nibles a little at it and at length bites and tells the World that I joyn two questions in one which we must look to have distinctly Answered But what those two questions are and where they are distinctly answered I have look't and find not Would he not speak distinctly to them because he hates Divisions or was it his prudence to leave out Conscience for he hath told us p. 21. that to decide this case is a work of meer Christian Prudence but where is Conscience then Excluded by what Law that shall be tried anon For I shall now address my self in earnest to review the whole Question not in two only but in the several Cases depending upon it A just examin whereof will give me occasion sufficient to consider all that he hath said to the purpose against me as I find it scattered up and down his Book CHAP. VII Gathering-Churches charged with Schism from the Church of England and proved to be so from the Definition of this Church Wherein he is told what the Church of England and Schism from it is THe General Question betwixt us is this Whether it be Lawful for the Presbyterians to refuse Communion with our Parish Churches and to gather themselves into Distinct and Separate Churches And upon a Serious review of it and Consideration of all that the Answerer hath said against me and my Discours upon it I do renew my Charge and possitively affirm that it is Vnlawful and as it is generally practised 't is a great and dangerous Schism both against the Church of England and Particular Churches 't is a Schism in its own nature and sinful in it Self 'T is a Schism in the Judgment of the old Nonconformists called Puritans and also in the Judgment of the Presbyterians before 1660. and lastly that both in Conscience and Prudence it ought at present to be avoided or deserted by all such especially as are called Presbyterians And all this in in its several parts and in their order as here set down I undertake to make good 1. Thus to Separate and to Gather Churches is a Schism with respect to the Church of England Now as Divines speak of a Schism in a Church and a Shism from a Church so in a diverse respect this practice is guilty of both For if you consider the Church of England as particular Organized Church 't is a Schism from but if as part of the Vniversal Visibe Church only as the Nonconformists use to term it then 't is Schism in it It is a Shism from the Church of England as such by dividing from its Governours Members Worship and Assemblies as I more than Intimated in my Book p. 8. and this ought to have been distinctly observed at least by my Answerer but instead thereof how he stumbles and blunders looking carefully and making great Outcries after that which I laid just before him You charge us saith he p. 37. with Schism from the Church of England Again p. 38. Tell us what you mean by Schism from the Church of England Again p. 35. We are told of Schism from the Church of England as if it were a Monstrous and unheard of thing and then puzzles pittyfully puzzles himself and his Reader in an impertinent pursuit of the Head of the Church of England as if without a certain and infallible knowledge of that there could be no such thing as a Church of England or Schism from it Wearying himself for five or six pages at his old game of nothing to the purpose But methinks he labours with a very vehement desire after this great truth and could he be sure to have it he will not say how much Money as well as Pains he would give for it yea he roundly offers me how consistent with his gravity I do not observe but he roundly offers me all the Money in his Purse to make him understand but what the Church of England is p. 35. Well if you will promise me to be humble and teachable and that you are not too old to learn though I have no mind to your money I will shew my readiness and charity at least to relieve you in so great a Streight though my Judgment may fail and my Definition be as despicable as my silly Arguments The Church of England is a Community Consisting of professed Christians Vnited in the same Government Doctrine and Worship according to the 39. Articles and Homilies Her Liturgy and Canons and Laws and divided into Parochial Assemblies for the more convenient Worshipping of God Might such a Notion of the Church of England have superceded all his Finesses of Wit and Distinctions about the Constitutive Ecclesiastical Head as he speaks how learnedly I leave to his Friend Mr. Bagshaw I think his labour might have been well enough spared For he may Consider we are Vnited in the same Government and the Pars Regens is the only part he himself requires to be added to the Pars Subdita to Constitute a Church Organiz'd in a proper political sence p. 38. Now you will not deny either of these parts and consequently you have found the whole of the Church of England as you say Organiz'd in a proper political Sence And it hence follows that 't is material to our point to determine certainly what is the Ecclesiastical Head of this Church whether we that are Members of it are all united in the King as Persona mixta cum Sacerdote and not meerly a Civil head as you insinuate he being Supream in all Causes and over all Persons as well Ecclesiastical as Civil Or whether
Presbyterians do generally agree that the Disciplinary part or Form of Government Vid. Cawdry Indâ—pend Schisme page 172 173. is not Essential to a National Church yet they affirm that the Verity of a Natioanal Church consists in its Agreement in the same Doctrine and Worship and consequently though differences in Doctrine are not yet a breach of its Vnity and making divisions in a point of Worship is a plain Schisme from a National Church acording to the Principles of the Presbyterians Mr. Cawdrey spake not his own peculiar opinion when he said p. 178. I believe those men that raise differences in a Reforming Church he meant this National Church and persist in keeping open those Divisions Seperating also into other new Churches doe as well deserve the name of Schismaticks as those that make differences in one Particular Church Upon the whole then you perceive how aptly you ask p. 42. Whether a Minister may not remove from one Parish to another or any man remove his dwelling into another Parish c. and be no Schismatick an old objection of Dr. Owens and answered by Mr. Cawdrey that they remove to Churches of the same Constitution a thing never questioned but alwaies allowed both by the Vnion and Custome of this National Church Again and alike pertinently you ask Whether a Seperation of one Parish from another be Schism or whether I mean by it a Local Seperation only as you gravely enquire p. 33. Or whether little differences in the modes of Worship particularly in the manner of the Ministers Prayer and he should have added in dividing his Text be Schism but he prevents my Answer by denying these himself Those that differ thus he saith and thereby doubtless very wisely and to general Satisfaction determineth these saith he p. 34. are not Seperated Churches any otherwise than Local and in such Modal Differences Thus what the Church of England and what Schism from it is But at the beginning of the discourse 't was hinted that if we would consider the Church of England not organice but entitative as some speak that is as it is a part or member of the Vniversal visible Church even in this consideration of it Separation and the present practice of gathering Churches is a Schism in the Church of England if not so from it And by those intestine Ruptures and rents it is causing in the midst of her gives her too much cause to complain O my Bowels my Bowels While it tears in pieces her Old and Stated Congregations tramples upon her Liturgy defies her Worship renounceth her Pastors throws down all her ancient Land-marks and laudable bounds of her particular Churches and endeavours every where to Erect new Altars and Seperate Churches that were never before heard of in the Christian world but amongst wild and desperate and Schismatical Sectaries But this will meet us in the next Chapter when we speak of Schism from particular Congregations CHAP. IX Gathering Churches a Schisme from particular Parochial Churches The general Nature of Schism THe present practice of Gathering Churches is not only a Schism from the Church of England but a Schism also from our particular Parochial Congregations This comes now to be evinc'd and I shall take my advantage for the doing of it from an Observation of Mr. Cawdrey against Dr. Owen and the Independ great Schis p. 177. Independents There was saith he and is another Church-State in England in our particular Churches from these also they have most of them as once of them or they had been once of them Palpably Separated I am now to charge the present practice of our New Church gatherers and their Neâ— Churches with the like Schism from particular Parochial Churches whereof they are or lately were Members and ought so to have continued To cut our work as short as may be I shall confine my strength within one Argument which I conceive the cleerest and most likely to put an end to the matter in debate and 't is taken from the nature and definition of Schism wherein we shall shew what we are to understand by Schism and how the present gathering of Churches out of our Churches agrees with it not doubting but then the conclusion will find its own way well enough What is Schism then I shall give you the easiest and the least controverted definition of it and such as was never excepted against by any Presbyterian that I ever heard of 'T is this Schism is a causless or as others a voluntary unwarrantable separation from a true Church Here are two parts to be considered in the general separation from a true Church and the formal special and distinguishing part of it coucht in the words causless or unwarrantable and voluntary 1. Schism is a separation from a true Church it is so in the proper and peculiar notation of it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schism Cameron cap. de Schis is a stranger to prophane Authors and the Old Testament and is only to be found in the New Testament so that it only intends something about the Christian Church and what that is must be understood by the New Testament and Ecclesiastical Writers who have taken it thence It is commonly affirmed that in the Scripture-use of it it sometimes signifies division among Christians in opinion only but I have observed that usually those opinions were such as had a tendency to divisions in practice as I am of Paul c. but 't is generally acknowledged that differences in practice especially touching Divine Worship whether from the signification of the word which is properly a rent or division or whether from the more frequent use of it that way in Scripture or for some other reason I say difference in practice about Divine Worship hath long since obtained and appropriated to it self the name of Schism Sometimes such division in the Church when there hath been no actual separation from the Church is conceived to be called Schism in Scripture 1 Cor. 1. 10. And this notion exclusive of all other kind of Schism in Scripture Dr. Owen espoused contrary both to Scripture reason and the general apprehension of the Ancient and Modern Divines as Mr. Cawdrey hath sufficiently argued Separation from a Church is a more obvious division and consequently a more notorious kind of Schism and it seems more reasonable to argue if the Holy Ghost called the first buds and beginnings of seperation by the name of Schism it was to deter the dividers from the sin in its ripeness and accused fruits which more hainously mâ—rited that black title as our Saviour calls lust adultery Schisma seperat ab Ecclesia Schism seperates from the Church saith St. Hierom. To proceed this separation from the Church as a learned Presbyterian asserteth is from the Church as Catholick which he calls Donatism or from a particular Church and that faith he is properly Seperatism Lastly this Schismatical seperation is negative or positive the former
so far forth as they are inhibited Ought not to Preach Neither are particular and private men much less the parties inhibited to Judge of the Cause of the inhibition whether it be just or unjust but as they who are appointed by the present Government to Ordain Ministers are to judg of their fitness thereunto so likewise of their unfitness I have thought hitherto that distinction of the Office and of the exercise of that Office had gone uncontroled among Presbyterians and that though the Ministers of Christ depend not even upon the Christian Magistrate for their Office and he cannot degrade them yet quoad Exercitium as to the Exercise of it within his Dominions they did and that he had power to Silence such as he Judged unmeet to Preach Mr. Baxter doth much encourage me to persist in the same Opinion more than once The Authority of the King and lawful 2d Admon to Bag. 117 Magistrates saith Mr. Baxter is more about the Circumstantials of Worship as whether Abiathar shall be High Priest c. then the False Teachers were about that Doctrine He more than Intimates that the Magistrates Power extends to the Appointing who shall be High Priest and who doubt but that he hath equal power to appoint who shall be Pastor of Covent-Garden Again hear Mr. Baxter what he saith more largly upon the Point Disput 223. Doubtless the Magistrate himself hath so much Authority in Ecclesiastical Affairs that if he Command a qualified person to Preach the Gospel and Command the People to receive him I see not how either of them can be allowed to disobey him though yet the Party ought to have recourse also to Pastors for Ordination and People for Consent where it may be done And Grotius commendeth the saying of Musculus That he would have no Minister question his Call that being quallified hath the Christian Magistrates Commission And though this Assertion need some limitation yet it is apparent that the Magistrates Power is great about the Offices of the Church For Solomon put out Abiathar from the Priest-hood and put Zadock in his place 1 King 2. 27 35. David and the Captains of the Host Seperated to Gods Service those of the Sons of Asaph and of Heman and Jeduther who should Prophesie with Harps c. 1 Chron. 16. 4. And so did Solomon 2 Chron. 8. 14 15. They were for the Service of the House of God according to the Kings Order 1 Chron. 25. 1 6. And methinks those those men should acknowledge this that were wont to stile the King in all Causes and over all Persons the Supream Head and Governor So far He. And indeed I durst almost challenge this Answerer or any man to prove that ever any learned Protestant in this Church whether Episcopal or Presbyterian did make it a question I mean before the Kings happy Return whether Solomon had not sufficient Authority to put out Abiathar from the Priest-hood and put Zadock in his place Or whether any might modestly say such must Preach and that those were Schismaticks and Vsurpers that did exercise their Offices according to Law in the places of such as were removed by the Vertue of an Act of Parliament of unquestionable Authority and we must Preach though the Law forbids us As for Dr. Gunnings Dr. Wilds preaching fourteen or fifteen years ago which you so often hint at it is sufficiently known it was in such a time when the Case was far otherwise both with the Church and State in many Notorious Circumstances both as to Persons Law Government and Worship and they could easily answer their so doing if it be not a matter too much below the Eminency both of their Persons and Places We must proceed CHAP. XI Provision for the proof of the Assumption by four Propositions THat Schism is a Causeless Seperation from a True Church and what Seperation from a True Church is and when it is Causeless hath at large appeared And there seems nothing left to prevent or remove the charge of Schism from the Practices we oppose but to plead either that our Churches are no true Churches or that you are not of them and ow them no Communion or that you do not Seperate from them or if you do you have Cause sufficient and your Seperation is not Rash or Groundless That the Contrary to all these is the very Truth I am now to manifest The Propositions accordingly are these four Pro. 1. That our Parochial Congregations are true Churches 2. That the people of England are or ought to be members of our Parochial Congregations 3. That the present practice of gathering Churches out of them is Seperation 4. That such Seperation is Rash and without just grounds And all these shall be proved not only from the Nature of the things and the judgment or others but from the Publique judgement of the former Non-Conformists and Presbyterians and then I hope my bold undertaking will be found excusable CHAP. XII Parochial Congregations true Churches His Exceptions espâ—cially about parish bounds examined FIrst I affirm that our Parochial Congregations are true Churches They have the matter of true Churches Professed Christians Baptized They have the fâ—rm of true Churches being Societies of such as Ames saith in order to the worship of God and these fix'd and Stated and ordinarily assembling actually together for that end According to our Author they have generally both the Essential and constituent parts of true Churches Pastors to govern and people to be govern'd by them in order to Gods glory and their Salvation And as their end so the means and their work in their publick Assemblies is such as is proper and peculiar unto and true and undoubted indications and notes of true Churches the Ordinances of God and their ordinary attendance thereupon in known publique and fixed places consecrated and set a part for that end Wherein also there is nothing practic'd much less allow'd that is contrary to these means or doth pervert that end or with any pretence or colour of reason can be thought to destroy their being or their truth as Churches of God For this we have abundant Suffrage voluntarily given by Non-Conformity it self from time to time and that not only in the acknowledgement but even in the defence of them against their enemies of the Separation and what need more If Mr. Ball Mr. Hildersham of old and Mr. Bagshaw and his friend the Answerer be heard for the rest Mr. Ball is express for himself and his Brethren The Non-Conformists saith he can not only acknowledg but prove the Religion and worship of the Church of England to be of God not by petty reasons and colourable Ans to Can. part 2. p 3. shews which they leave to them which maintain a bad Cause but by pregnant evidence from the word of Truth even by plain Texts of Scripture and sound reâ—son deduced therefrom against which the Gates of Hell shall never prevail Mr. Hildersham comes not a