Legislators and Judge Pope or Council is to set up an Usurper of Christs Prerogative called by many a Vice-Christ or an Antichrist and as bad as making one man or Senate the Soveraign of all the Earth and to attempt the setting up of such or any forreign Jurisdiction in this Land is to endeavour to perjure the whole Kingdom that is sworn against it in the Oath of Supremacy and sworn never to endeavour any alteration of Government in Church or State in the Corporation Oath the Vestry Oath the Militia Oath the Oxford Oath with the Uniformity Covenants And if any should endeavour to introduce such a forreign Jurisdiction who themselves have had a hand in driving all the Kingdom to all these Oaths against if I doubt whether all the Powers of Hell can devise a much greater crime against Clergy Cities and all the Land Good reason therefore had Doctor Isaac Barrow to write against it as he hath done and to confute Mr. Thorndike and all such as of late go that pernicious way by the pretence of Church Union and Communion As if one universal Soveraign and Legislator and Judge were not enough to unite Christs Kingdom or man could mend his universal Laws and could not stay for his final judgment and Churches and Kingdomes might nor till then be ruled without one humane universal Soveraign by necessary and voluntary agreement among themselves XI To be a true Believer or Christian or the Insant seed of such devoted to God the Father Son and Holy Ghost according to the sense of the Baptismal Covenant uniteth each Member first to Christ himself directly and consequently to his Body or Church and this coram Deo as soon as it is done by heart consent and coram Ecclesia regularly as soon as he is invested by Baptism which Baptism when it may be had so is regularly to be administred by none but an authorized Minister or Deacon but if through necessity or mistake it be done by a Lay-man the Ancient Christians took it not for a nullity much less if the Baptizer was taken for a Minister by mistake being in his place and if no Baptism can be had open covenanting is vallid X. The Papists and their truckling Agents here have here hampered themselves in a fatal contradiction To make themselves masters of the World they would perswade us that Sacraments only regenerate and sanctifie and that God saveth none by any known way and grant but by his Covenant Sealed by the Sacraments and that he authorizeth none to administer this Covenant but Prelates and their Priests and none can validly have it from other hands And so if you will but abate them the proof of many things that stand in the way Heaven and Hell Salvation and Damnation are at the will and mercy of such Prelates and Priests But unhappily they cannot retrieve their old Opinion but maintain that Lay-men and Women may baptize in necessity validly and that Baptism puts one into a State of Salvation XI As he that swears and keeps his Allegiance to the King is a Subject and Member of the Kingdom though he be no Member of any Corporation so though he disown a thousand fellow Subjects yea though he deny the Authority of Constable Justice Judge so he that is devoted to Christ truly in the Baptismal Covenant is a Christian and a Member of the Universal Church though he were of no particular Church or did disown a thousand Members or any particular Officer of the Church XII All faults or crimes are not Treason A man that breaketh any Law is in that measure Culpable or punishable but every breach of Law or wrong to fellow Subjects or Justices as it is not Treason so it doth not prove a man no Subject though some may be so great as to deserve death and make him intolerable And so it is in the case of our Subjection in the Church to Christ XIII To own Christs Instituted species of Church Officers is needful to the just Order Safety and Edification of the Church as to own the Courts of Judicature Justices c. in the Kingdom but to own this or that numerical Officer as truly commissioned is needful only to the right administration of his own Province XIV As Christ did his own work of universal Legislation by himself and his Spirit eminently in the Apostles and Evangelists who have recorded all in Scripture so he settled Churches to continue to the end associated for Personal Communion in his holy Doctrine Worship Order and Conversation with authorized Ministers subordinate to his administration in his Prophetical Priestly Kingly and Friendly Relations And thô these may not always or often meet in the same place their neighbourhood maketh them capable of Personal presential Communion as men that may know and admonish each other and meet by turns and in presence manage their concerns which differenceth single Churches of the lowest order from associated Churches of men that have Communion only by others at distance XV. As Logicians say of other Relations the matter must be capable of the end or it is not capable of the name and form so is it here e. g. It is no Ship that is made of meer Sponge or Paper or that is no bigger than a Spoon it is no Spoon that is as big as a Ship One House is not a Village nor one Village a City nor a City a meer House So twenty or an hundred or a thousand Parishes associate cannot be a single Church of the first or lowest Order being not capable of mutual Knowledge Converse or personal present Communion Nor are two or three Lay-men capable to be such a Church for want of due matter But supposing them capable thô a full and rich Church have advantage for Honour and Strength yet a small and poor one is ejusdem ordinis as truely a Church and so is their Pastor as Hierom saith of Rome and Eugubium so Alexandria and Mijuma c. Gregory Neocaesar was equally Bishop of nineteen at first as after of all save nineteen in the City XVI If the Apostles have Successours in their care and Superiority over many Churches it will prove that there should yet be men of eminent worth to take care of many Churches and to instruct and admonish the younger Ministers But it will neither prove 1. That they succeed the Apostles in the extraordinary parts of their Office 2. Nor that they have any forcing power by the Sword 3. Nor that one Church hath power over others by Divine right for the Apostles fixed not their power to any particular Churches but were general Visitors or Overseers of many Yet if the same Man who is fixed in a particular Church have also the visiting admonishing oversight of many as far as was an Ordinary part of the Apostles Office and be called an Archbishop I know no Reason to be against him XVII There be essential and Integral Acts of the Sacred Ministry instituted by Christ These
none may take the Power of from any Ministers nor alter the species or integrity of the Office by setting up any such Superious as shall deprive them of that which Christ hath instituted or arrogating the like uncalled But as in worship so in Order and Church Government there are undetermined accidents As to choose the time and place of Synods to preside and moderate and such like And these the Churches by agreement or the Magistrate may assign to some above the rest And if the Magistrate affix Baronies Honours Revenues or his own due Civil forcing Power and make the same Men Magistrates and Ministers whether we think it prudent and well done or not we must honour and obey them XVIII Some call these humane Accidental Orders forms of Church Government and affirm as Bishop Reignolds did and Dr. Stillingfleet in his Irenicon and many excellent men by him cited that no form of Church Government is of Divine Command Which is true of all this second sort of Government which is but Accidental aud humane but not at all of the first sort which is Divine and Essential to Christ himself first and to Pastors as such by his appointment so that the essential Government of the Universal Church by Christ and of each particular Church by Pastors specified by him if not of Supervisors of many as succeeding Apostles and Evangelists in their Ordinary work are of unalterable Divine right But the humane forms are alterable Such I account 1. The Presidency and Moderatorship and accidental Government of one Bishop in a single Church over the other Presbyters Deacons c. 2. The accidental Government of a Diocesan as an Archbishop over these lowest Bishops and Churches 3. And the Superiority of Metropolitans and Patriarchs over them so it be but in such Accidentals and within the same Empire not imposing a forreign Jurisdiction These tota specie differ from the Divine Offices XIX All these single Church being parts of the Universal are less noble than the whole and are to do all that they do as members in Union with the Whole and to do all as Acts of Communion with them XX. The General precepts of doing all to Edification Concord Peace Order c. oblige all the Churches to hold such correspondencies as are needful to these Ends And Synods are one special means which should be used as far and oft as the Ends require And if National Metropolitans and Patriarchs order such Synods I am not one that will disobey them But if on these pretences any would make Synods more necessary than they are and use them as Governours by Legislation and Judgement over the Particular Bishops by the use of the Church Keyes and will affixe to them or Metropolitans besides an Agreeing Power and the said Government in Accidentals a proper Church Government by making and unmaking Ministers or Christians excommunicating and absolving as Rulers by the said Keyes it may be a duty to disown such usurpations As the King would disown an Assembly of Princes any where met that would claim a Proper Government of him and his Kingdom Thô it were much to be wisht that all Christian Princes would hold such Assemblies for the Concord and Peace of Christendom XXI The Essentials of Faith Hope and Loving Practice essentiate the Church objectively And these are all summarily contained in the Baptismal Covenant explained in the Creed Lords Prayer and Decalouge and all with much more even Integrals and needful Accidentals in the Sacred Scriptures which taking in the Law of Nature are Gods Universal Law XXII There is no Church on Earth so sound and Orthodox as to want no Integral part of Christian Religion Proved There is no man on Earth much less any multitude so sound as to want no Integral part But all Churches consist only of Men And therefore if all the Men be so far defective all the Churches are so It is not their Objective Religion Generally and implicitely received that I mean but their Subjective Religion and their explicite reception of the Objective The Scripture is our perfect Objective Religion in it self and as an Object proposed and in general and implicitely we all receive it But as a man may say I believe all that 's in the Scripture and yet be ignorant of the very Essentials in it so a man may explicitely know and believe all the Essentials and more and yet be ignorant of many Integrals All things in Scripture proposed to our Faith Hope and Practice are the Integrals of our Religion But no Christian understandeth all these proposals or words of Scripture Therefore no Christian explicitely believeth them all or practiceth all To hold the contrary is to hold that some Church is perfect in Understanding Faith Hope and Practice without Ignorance Errour or Sin that is not to know what a man or a Christian on Earth is XXIII Much less do all Churches agree in unnecessary indifferent accidents nor ever did nor ever will or can do XXIV The measuring out Churches by limits of Ground Parochial or Diocesan is a meer humane ordering of a mutable accident and no Divine Determination And if all were taken for Church members-because they dwell in those precincts it were wicked But if it be but all in those precincts that are qualified Consenters it is usually a convenient measure But such as in many Cases must be broken XXV If a Church with Faithful Pastors be well setled in a place first where there are not more than should make up that one Church it is not meet for any there to gather a distinct Church thô of the same Faith without such weighty reason as will prove it necessary or like to do more good than hurt 1. Because Love inclineth to the greatest Union 2. Because a Great Church is more strong and honourable than a small if the number be not so great as to hinder the Ends. 3. And the Ancient Churches kept this Union XXVI If Magistrates make such Laws about Church Accidents as tend to further the Churches welfare or are so pretended and not against it we must obey them But if they wiil either invade Christs Autherity or cross it by making Laws against his or such as are proper to his Prerogative to make or invade the Pastors Office and the Churches proper right given by Christ or determine Accidents to the Destruction of the Substance the Church Doctrine Worship or Ends these bind the Consciences of none to Obedience but Christ must be obeyed and we must patiently suffer XXVII Self-interest Self-Government and Family-Government are all antecedent to Publick Government which Ruleth them for the Common good but hath no Authority to destroy them No King or Prelate can bind a man to do that which would damn his Soul nor to omit that which is needful to his Salvation All power is for Edification They are Gods Ministers for God XXVIII As it belongs to self-government to choose our own Dyet and Cloaths and Wives
If there be but one Church and one Communion of which all true Christians are members c. p. 23. I am no otherwise a member of any particular Church than I am of the Vniversal p. 40. It 's a schismatical Notion of membership that divides the Christian Church into distinct memberships and therefore into the distinct Bodyes And. p. 19. and often he saith those Churches which are not members of each other are separate Churches and Schismaticks A. I had hoped that no man but Mr. Cheny had talkt at this rate I. It 's agreed on that there is but one Universal Church The contrary is a Contradiction 2. It is agreed that there is no lawful particular Church which is not a part of the Universal 3. That whoever hath just Union and Communion with a true particular Church hath Union and Communion with the Universal 4. That all men in their Worship of God should accordingly perform it and do all that they do as Men in that Relation to the Universal Church None of this is controverted II. But I had hoped never to have heard any but Seekers say that there are not many lawful particular Churches distinct from the whole and from one another though not disjunct in the Common Essentials For the proof of the contrary 1. I begin with that which I expect should be most powerful The mans own after-Confessions to which he is oft brought Pag. 8. Distance of Place and the necessities and conveniences of Worship and Discipline has divided the Church into several parts and members and Particular Churches c. So pag. 14. pag. 19. All Christian Churches ought to be members of one More fully p. 20 21. This is ad hominem Yea and Nay is his Resolution 2. But I 'le bring other Arguments that prevail more with me The Sacred Scriptures oft tell us of many Churches therefore there are many Act. 9. 31. The Churches had rest and 15. 4. Confirming the Churches 16. 5. So were the Churches established in the Faith Rom. 16. 4. All the Churches of the Gentiles So ver 16. 1 Cor. 7. 17. So ordain I in all Churches 11. 16. Neither the Churches of God have such Custom 14. 33. As in all the Churches of the Saints 34. Let your Women keep silence in the Churches So 16. 1. 19. 2 Cor. 8. 1. The Grace of God bestowed on the Churches of Macedonia 18. Whose Praise is in the Gospel through all the Churches So 19. 23 24. and 11. 8. 28. The care of all the Churches 12. 13. Inferior to the other Churches Gal. 1. 2 22. 1 Thes 2. 14. 2 Thes 1. 4. Rev. 1. 4. To the seven Churches ver 11. 20. Angels and Candlesticks of the seven Churches And 2. 7 11 17 29. and 3. 6 13 22 23. and 22. 16. His Concordance might have shew'd him all these in order Phil. 4. 15. No Church communicated with me concerning giving and receiving but ye only The dispute now must be whether the Apostles or this Resolver be to be believed They say there are many Churches parts of One he saith There is but one and it 's Schismatical to divide it into distinct memberships or Bodyes c. It 's no Schisme here to say I am for Paul and the Holy Scripture Let who will believe the contradictor 3. My next Argument is this Where there are many Political Societies consisting of Christian Pastors and People professedly associated for the ordinary Exercise of those Relations as such in holy Communion in Christian Doctrine Worship Order and Conversation for Edification in true Faith Hope Love and Obedience and the Glorifying of God therein There are many distinct true Churches parts of the Church Universal But on Earth there are many such Societyes c. Ergo c. Either the controversie is De re or de nomine for we called Separatists use to separate these 1. If de re Let the existence of the thing defined be tryed by Scripture Reason and common Experience 2. If de nomine Forma quae dat esse dat Nomen Here is the true specifick form which is found in many single Churches ergo the Name of such single or individual Churches is due to them 4. Again ad hominem from the consequences 1. If there be not many single Churches in the Universal then there are not many Patriarchal National Provincial Metropolitical Diocesan or Parochial Churches For non entium non datur numerus Many nothings is a contradiction Multae sunt ergo sunt Ab est tertij adjecti ad est secundi valet argumentum But if there be not many then 1. All the Parish Churches in England being but one and not many a Patron can have right to present to no one as a Church more than to another 2. Then the Parson Vicar or Curate is no more the Parson of one Church than of another nor bound to no more Care and Duty for there is but one 3. Then no one is bound to go to one Parish Church more than another for there is but one 4. Then the Temple and Tithes belong no more to one than another 5. Then no Bishop is the proper Bishop of one Diocesan Church more than of another 6. Then all the revenues of the Bishop of London are no more appropriate to one Church than to another 7. Then you owe no more Obedience to the Bishops of one Diocesan Church than another 8. Then you make the King no more Head or Governour of the Church of England than of another 9. Then a Diocesan oweth no Reverence to a Metropolitane Chruch if there be none such 10. Then many Churches cannot have Communion nor send Bishops to Councils if there be not many 11. And the charge of Separation from a Church that is no Church is a contradiction 5. I adde from Parity of Reason if many distinct subordinate Societies may make one Civil Body Politick so they may one Universal Church But the Antecedent is undoubted If it be Learnedly said with Mr. Cheny that one whole cannot be Part of another whole One may attain the perfection by that time he hath worn the Breeches but a few years to know that a whole Family may be part of a whole Village and a whole Vicinage be part of a whole City and a whole Colledge be part of a whole University and a whole City part of a whole Kingdom and a whole Kingdom part of the whole Earth And if it be objected that the Names of the whole and parts are here divers but a Church and a Church are the same Name I Answer at the same age one may learn that the same Name proveth not the sameness of the things Named and that ex penuria nominum the Genus and Species the Totum and Parts have oft equivocally the same Name with the Addition of just Notes of distinction Sometimes an Academy of many School is called Schola and so are the single Schools therein The City of London is
But the formal individuating difference is their nearest Relation to their several Pastors as several Kingdoms Cities Schools are numerically distinct by their distinct Kings Maiors School-masters so are several Churches ejusdem speciei 1. Thess 5. 12 13. Know those that are among you and over you in the Lord and esteem them highly in love for their Works sake As every mans Wife Children and Servants must be used for the common good and yet are not common one mans Wife and Children are not anothers So the Bishop of London of Oxford c. must govern his Church for the good of the Universal but he is not the Bishop of Gloucester Norwich Paris Rome These are differences enow to constitute a numerical difference of Churches Paul distinguisheth the Bishops of Philippi Ephesus c. from others Do you yet see no Priviledges that one hath Proper and not common to all none that make a difference in specie but both â—â—â—â—umerical and gradual 1. All Churches have not Bishop Jewel Bishop Andrews Doctor Stillingfleet Doctor Sherlock to be their Teachers Air Churches be not taught all that 's in this Resolver 2. All Churches have not men of the same soundness nor excellency of Parts It was once taken for lawful to account them specially worthy of double honour who laboured in the Word and Doctrine and to esteem men for their works sake Paul saith of Timothy I have no man like minded If those that heard not a Sermon in many years differed not from your Congregation why do you preach I am reproached in Print for telling the world this notorious truth That I lived till ten years old where four men four years hired successively were Readers and School-masters two Preached as it was called once a Month the other two never Two drank themselves to beggery After I lived where many Parishes about us had no Preachers The Parish that I lived in had a Church with a Vicar that never preached and a Chappel with a Parson eighty years old that had two Livings twenty Miles distant and never preacht His Son a Reader and Stage-player was sometime his Curate His Grand-son my School-master his Curate next that never preacht in his life but drunk himself to beggery One year a Taylor read the Scripture and the old man the best of them all said the Commmon-Prayer without book for want of sight The next year a poor Thresher read the Scripture After that a Neighbours Son my Master was Curate who never preacht but once and that when he was drunk in my hearing on Mat. 25. Come ye Blessed and go ye Cursed the saddest Sermon that ever I heard These things were no rarities Now my assertion is That the Church that had such as Austin Chrysostome Jewel Andrews and such worthy men as London now hath many had Priviledges distinct from these and many the like that I was in If you say that every Bishop and Preacher is as much the Bishop and Preacher to all other single Churches as to that which is his Title then 1. He must be condemned for not teaching them all 2. Then he may claim maintenance from them all 3. Then he may intrude into any mans Charge 4. Then no Church is unchurcht for want of a Bishop for any one Bishop is Bishop to every Church in the World and so ubi Episcopus ibi Ecclesia signifieth but that Church and Bishop are on the same Earth and Ecclesia est Plebs Episcopo adunata may be verified if there be but one in the World 5. And so Mr. Dodwell and such are self-confuted before you are aware Geneva Holland and all Presbyterians are true Churches for they have all Bishops e.g. The Bishop of London is Bishop to them all For if one man be no more a Member of one single Church than of another and so no more a Subject to one Bishop than to another then one Bishop is no more Pastor of one Church than of another 7. And how can you magnifie the Church of England for a Wise Learned Pious Clergy above other Churches if all Priviledges be common and they have no proper Pastors of their own 8. Do you think that the Church e. g. Of Hippo that was in Austins dayes was the same numerical single Church with that which is there now were there any or with the Diocesan Church of London if not then at least distance of time and change of Persons maketh divers Particular Churches and it 's no more against the unity of the Church Universal to have divers particular Churches in it in the same Age than in divers Ages In short Diversity of matter and form maketh a numerical Diversity as of Natural so of Politick Bodies of the same species But the Churches of Ephesus Smyrna Thyatira Philadelphia c. were of divers matter and form numerically Ergo they were divers Political Churches Sure God doth not commend Laodicea for Philadelphia's Church Virtues nor condemn the Church of Philadelphia for the other Churches Sins And if the Angels be Bishops why are some Bishops praised as the Bishops of such Churches and the Bishops of other Churches threatned But I confess this is a ready way to end the Controversies between the Bishops of several Churches which shall be greatest if they be all but one But I hope that when the Bishop of Rome and his Church was corrupted it is not true that every Bishop and Church fell with him or with any that hath turned to Mahumetanism To be no longer on this which I thought no Prelatist would ever have put me on if these men speak not notoriously against Scripture against the constant Language of Canons and Fathers Historians and Lawyers and all Antiquity and all Christian Countreys and Divines yea even those that at Trent would have had only the Pope to be of immediate Divine Right then I know not any thing by Reading And if poor Nonconformists must be put to defend themselves against such singularities and be Schismaticks unless they will differ from all the Christian World of all Ages there is no Remedy § 7. But p. 5 6. he tells us that a Church is made by a Divine Covenant God only can constitute a Church Such Persons if there be any so absurd are not worth disputing with who dare affirm the Church to be an humane Creature or the invention of men And no Church can depend on humane Contracts for then a Church would be a humane Creature and Constitution whereas a Church can be founded only on a Divine Covenant 1. Who would think but this man were a Nonconformist that talks so like them e. g. Amesius in Medul Theol. against humane Church Forms But what then will Bishop Bilson and almost all other Bishops and Christians be thought of who affirm Patriarchal and Metropolitical Churches and many of the Diocesane to be but humane Constitutions and Inventions And if these be not worth the disputing with it seems that you differ from them
more than Separatists do and then were not all these Schismaticks and then are not you a Schismatick if you communicate with them yea your Mr. Dodwel himself maketh Diocesan Churches to be a humane Creature and A. Bishop Bromhall much pleadeth for mans power to make Patriarchal Churches and so do such others 2. But is it true that humane Contracts make not a Church Ans Not alone But I think that all Churches are made by mutual Contracts and humane is one part of that which is mutual 1. As to the Vniversal Church 1. God as Legislator and Donor instituteth the species of Covenanting by Baptism and therein he commandeth mans consent to his offered Covenant and conditionally promiseth to be our God But Conditionale nihil ponit in esse This much maketh no Christian nor Church To command a man to be a Christian and conditionally to promise him life if he will be one proveth him not to be one else all were Christians that reject an offered Christ 2. But when man consenteth and covenanteth with God then Gods conditional gift becomes actual and efficacious the man being a capable Recipient and not before and in this it is the Contract that is the Fundamentum Relationis but a single Promise is not a mutual Covenant or Contract So that it is no wiser Divinity to say Gods Covenant and not mans consent Covenant or Contract with God doth make Christians and the universal Church than it is sober Reason to say That Gods Institution of Marriage or Magistracie only doth make the Relation of Husband and Wife without their covenanting consent or doth make Common-wealths without the consent or Covenant of Sovereign and Subjects Did this Doctor think that Voluntariness is not as necessary to the Relation of Christianity as to the Relation of Prince and Subjects yea or of Husband and Wife if he do he is shamefully mistaken Baptism delivereth men possession of Pardon Grace and right to Glory and can men have this against their wills One would think by the Doctrine and course of some men that they could force men to Pardon and Salvation if I believed that their force could accomplish this I would never call it Persecution If they can force men to be true Christians they may force them to be justifyed and saved and then they are very uncharitable if they do not Let them then cease preaching and disputing us to their Opinion but bring us all to Heaven whether we will or not Yea the self-contradictor playing fast and loose confesseth p. 6. That no man at age can be admitted to Baptism till he profess his faith in Christ and voluntarily undertake the Baptismal Vow And is not that humane Covenanting Yea he knoweth that the Liturgie maketh even Neighbours or Strangers vow and covenant both in the name of the Child and for the Child And so necessary doth the Episcopal Church think humane Covenanting that without this no Child must be Baptized publickly though the Parents would covenant and that they can neither for Love nor Money for many poor men hire Godfathers get any one much less three who examined will seriously purpose to perform the Covenant for the Child 's holy Education which they make II. But is not humane Covenanting a cause of single Church Relation as well as of universal I see no cause to doubt it and I am sure that the Church for a thousand years before and since Popery came in have declared him no Bishop that comes in without consent of Clergie and People which Consent is their covenanting act To make a single Church manifold consent goeth to the Fundamentum Relationis 1. God commandeth single Church Officers order and consent and promiseth them his blessing where they are met The Lord and his Angels are among them No command is vain and without a virtual Promise 2. To this a threefold humane consent is needful Ordinarily 1. the Persons called 2. The Ordainers when it may be had 3. The Peoples He that formerly from the Apostles dayes for a thousand years should have said that neither the covenanting that is the consent of the Pastor or People or Ordainers is necessary to the Fundamentum of a single Church Relation or Form would have been taken for a wild-brain'd Schismatick at least § 8. But saith this Doctor and another of them p. 6. But the Independent Church Covenant between Pastor and people is of a very different nature from this Vnless any man will say that the voluntary Contract and Covenant which the Independents exact from their Members and wherein they place a Church state be part of the Baptismal vow if it be not then they found the Church upon a humane Covenant for Christ hath made but one Covenant with Mankind which is contained in the Vow of Baptism if it be then no man is a Christian but an Independent Ans Alas for the Church that is taught at this rate 1. I never saw what Independents do in this case but I think none of them that are Sober own any other sort of Church but the universal and single Churches as members of it and therefore require no Contract but 1. To the Covenant of Baptism or Christianity 2. To the Duties of their particular Church-relation 2. And nothing is here of necessity but manifested Consent which is a real Contract but a clearer or a darker an explicite or implicate consent differ only ad melius esse 3. Is not God the Author of Magistracy Marriage c. And is it any violation of Gods part if Rulers and People Husband and Wife be Covenanters by his command 4. Is it any renuntiation of Baptism to promise at Ordination to obey the Arch-Bishop and Bishop and to take the Oath of Canonical Obedience Is it not still exacted Are not the Takers of it obliged are not Covenants imposed on all that will be Ministers in the act of Uniformity are not multitudes kept out and cast out for not making these Covenants Quo teneam nodo c. How should one deal with such stippery men Good Mr. Zachary Cawdry that wrote to have all men to covenant Submission to Bishops and Parish Ministers did not dream that it was any violation of Baptism 5. Do not men owe duty to their Pastors which they owe to no others If not put them not on it Why are you angry with them for going from you Why doth the Canon suspend those that receive them to Communion from another Parish that hath no Preacher Why are we ruined for not covenanting as aforesaid if yea then is it against Baptism to promise to do our duty 6. But hath God commanded or instituted no Covenant but Baptism Yes sure the Matrimonial at least and I think Ordination is covenanting for the Ministry Did not the Apostle Acts 14. 23. ordain Elders in every Church if you would have by Suffrage left out of the Translation no sober man can doubt but it was by the Peoples consent and was it
without their consent that Titus was to ordain Elders in every City Could any then come otherwise in Did not all Churches hold and practise this after and was it none of Gods Institution If so God requireth us not to take any of you for our Bishops or Pastors Who then requireth it What meaneth Paul when he saith they gave up themselves to the Lord and to us by the Will of God 7. Can the wit of man imagine how it is possible without consent for a man to be made the Pastor of any Flock Who ever ordained a man against his will or for any man to have Title against his will to the proper oversight and pastoral care of any one Pastor or the priviledges of any Church If any think they may be cramm'd and drencht with the Sacrament or that an unwilling man may have a sealed pardon and gift of Salvation delivered him he will make a new Gospel And how any particular Pastor is bound to give that man the Sacrament ordinarily that consents not ordinarily to receive it of him I know not No man is a member of any City or any Company of Free-men in the City but by mutual consent and the Oath of Allegiance and Supremacy to the King maketh not the Oath of a Citizen as such or of a Member of a Company as such unlawful 8. Doth this Doctor think that he ever yet proved to sober men that the Covenant aforesaid of Godfathers and Godmothers to make Christians and members of the universal Church is more or so much of Gods Institution than the Contract or Consent between Bishops or Pastors and People to make a single Political Church 9. If it follow not that no man is the Kings Subject that sweareth not to the City It will not follow that none is a Christian but an Independent or Church-consenter 10. How are your Parish or Diocesan Church members known to your selves or any others Are all that dwell in the Parish or Diocess your Church members Then Atheists Sadducees Hobbists and all vicious men and thousands that never communicate are such Yea those that you call Separatists If it be every transient Communicant have you a proper Pastoral care of every Travellers Soul that so communicates with you You after plead that his very ordinary Communion maketh him not a member if he be unwilling to be one And is not his consent then necessary Or if ordinary Communion be the test how few then of great Parishes are of the Church yet that is because such Communion signifieth their Consent to your over-sight of them § 9. But it 's much to be approved which p. 5. and oft he saith that to be taken into Covenant with God and to be received into the Church is the very same thing as to the Universal Church By which all his gross Schismatical Accusations after wards are confuted No man then is out of the Church that is not out of the Baptismal Covenant either by not taking it or by renouncing some Essential part of it And when will he prove that to take him rather than Dr. Bates that was cast out to be a Teacher or Pastor at Dunstans or to take this man and not another to be the Lawful Bishop or Priest and to obey him in every Oath and Ceremony is an Essential part of the Baptismal Covenant or of Christianity But such a rope of Sand as Mr. Dodwell and this man tye together to bind men to their Sect will serve turn with some that know not who speaks Truth by any surer way than prejudice § 10. His Doctrine of Separation and gathering Churches out of Churches is anon to be considered But whereas he addes p. 7. These men convert Christians from common Christianity and the Communion of the Vniversal Church to Independency Ans My acquaintance with them is small save by reading their Books And there are few Men of any Common Denomination Episcopal or other that are not in many things disagreed But I must in Charity to them say that as far as I can judge by their Writings or Speech he palpably slandereth them and that none that are grave and sober among them do separate their Churches from the common Christianity or the Universal Church any more than the Company of Stationers Ironmongers c. are separated from the City of London or London from England or Trinity Colledge from the University of Cambridge or Oxford I never met with man and I am confident never shall do that doth not take his Independent Church to be part of the Universal and Dependent as a part on the whole If belying others stopt at words the wrong were small But when it 's made but the stairs to hatred and destroying it 's his way to cure Schism that is commonly painted with Horns and Cloven feet If a man come from a Countrey Village and be made by Covenant a Citizen of London how prove you that he renounceth King or Kingdom But he saith p. 9. Those who wilfully separate from the Corporation to which the Charter was granted forfeit their Interest in the Charter Ans What Reader doth this man presume upon that will not ask him how he proveth 1. That Gods Law or Charter to his Church doth not require them to congregate in distinct single Churches as London Charter doth to erect several Companies and the Universities several Colledges 2. And that God hath not in his Word given order or command for such single Churches But that the Apostles and Titus by fixing Elders to their several Churches and Cities separated from the Universal Church 3. And that their subordinate Churches have not need of distinct subordinate consent and duty And that our Diocesan Churches all separate from the Universal Did he think these things need no proof at all It may be he will say that the Diocesan depend on the Vniversal but the Presbyterian or Independent do not I Answer Dependance is either that of Subjects on Soveraign or Magistrates for Government or that Of a Community of Equals for Communion In the former respect they depend on none but Christ as Universal Soveraign Nor on any Foriegners for Governments In the latter they depend on all true Churches for Communion And Doctor Hammond and most Diocesans hitherto have said that Diocesan Churches are thus far Independent or National at most And if any be for a Forreign Jurisdiction in Charity before they perswade England to it they should procure them a Dispensation from all the Oaths that have sworn all this Kingdom against endeavouring any change of Government and against a Foreign Jurisdiction For some Fanaticks now Dream that PER is the Mark of the Beast and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the number of his Name is nominal as well as numeral and refers to CH-urch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S Tate For as for them that find a mans name in them I abhorr their Exposition more §11 P. 9. God saith he hath not
whether many out of his Diocess thousands may not as Lawfully dwell half the Year in London as he And whether when he preacheth to them he do it not as their Bishop in London Diocess And so of many other Bishops that here reside XXXVIII 2. Either our Parish Churches are true Churches or not If not the Separatists are so far in the right And separate not from true Churches eo nomine because they separate from them If yea then many Churches are in the same City and Diocess Of their agreement and dependance on the fame Bishop I shall speak anon XXXIX 3. In case that in one City there be resident Stranges that are sent on Embassies or live for Merchandize or flee from Miseries and are the Subject of other Princes whose Laws and Customs they are under e. g. At Frankford Hamburgh Middleburgh Dantzick Constantinople there have been English distinct lawful Churches And in London there are Dutch and French Churches And if the King allowed a Swedish Church a Danish Church a Saxon Church c. with their several Bishops who is so weak as to need proof that this is lawful and they true Churches XL. 4. In case men of different Language are not capable of mutual converse by personal communion or help As Dutch French Italian Greeks Germans c. Grotius and Dr. Hammond oft in Dissert and Annot. do maintain that Peter at Rome had a Church of Jews and Paul a Church of Gentiles And that the like distribution of Churches of Jews and Gentiles there was at Antioch Alexandria and other places And by this they Salve the Contradictions in Church History about the Succession of Linus Cletus and Clemens And the Apostles setled not a sinful Church way XLI 5. Yea Grotius maintaineth that the Apostles setled the Churches at first not like the Jewish Priesthood but in the order of their Synagogues de Imper. sum Patest and in Annot. And that as there were divers Synagogues in a great City with their Archisynagogus and Elders so there were divers Churches in a City with Bishops and Presbyters XLII 6. When there are a greater number of Persons in one City or precinct than can have any just personal Knowledge and Communion and more than any one Bishop with his Presbytery can perform the needful Pastoral oversight to it is lawful and a duty to gather another Church in that City or Precinct But this is truly the Case of many great Cities though worldly Wisdom have at Rome and other places oft denyed notorious evidence and experience He that will gather up all the duties that Dr. Hammond saith were charged on the Bishops in his Annotations on all the Texts that name Elders and Bishops if he can believe that any Bishop can perform the tenth part of them to all in the Diocess of London York Lincoln Norwich c. I will not dispute against him if he maintain a Bishops Ubiquity or that at once he can be in twenty places But if they say that what then was commanded them to do personally they may do by others I say that if they may change the Work they may change the Power that specifieth the Office and so it is not the same Office in specie instituted in Scripture And then Lay-men may have Power to preach and administer Sacraments and do the Office of Priests and yet be no Priest as Civilians do of Bishops which is a Contradiction Certainly if there be more Scholars in the City than one Master can Teach and Rule it is no Schism to set up more Schools and Schoolmasters but a duty And if the Lord Mayor on pretence of City Government should put down but as great a part of Family Government as those Diocesans do of Parochial Church Government who allow none under them to be truly Episcopi Gregis and have the power of their Church Keyes I think that it were no Schism to restore Families so that the City might have more than one entirely XLIII 7. If the Soveraign Power upon Politick or Religious Reasons should determine that e. g. Dr. A and Dr. B and Dr. C. shall all be Bishops in London to such Volunteers of Clergy and Laity as shall choose each of them to be their Bishop and this without altering their dwellings no man can prove it sinful And of his reasons the King is judge XLIV 8. If the Bishop or Clergy of a City Diocess or Nation do agree by Law or Canon to admit none to the Ministry or Communion that will not commit a known sin deliberately as the Condition of his Communion it is a duty to congregate under Other Pastors in those precincts This is confest If they should not only hold any errour or practise sin but require men to subscribe and approve it and say it is no sin no man ought to do this nor yet to live like an Atheist and forsake all Worship because men forbid him if it were but to subscribe one untruth But alas this is no rare Case In one Emperours Reign all were Anathematized that subscribed not to the Council of Chalcedon and quickly after all that did or that would not renounce it The same division and changes were made by the Councils against and for the Monothelites de tribus Capitulis Images c. And when all Men living have many Errours and the Church of England disclaimeth her Infallibility and yet will receive no Minister that will not subscribe that there is nothing in her Books contrary to the word of God the Case is hard But when all the things mentioned in the Plea for Peace are proved lawful we shall be more yielding in this Case XLV 9. If true and sound Christians mistakingly think one or many things to be heinous sins as Perjury Lying Renouncing Obedience to God and Repentance c. which are things indifferent but of so great difficulty that most Learned and Godly and Willing Men cannot discern the Lawfulness and agree and yet are not necessary nor just conditions of Ministry or Communion and so it is the Imposer that entangleth them by difficulty in their disseut it is not lawful for these men therefore to forbear all Church Worship but must use it as they can XLVI 10. If any Church unjustly excommnnicate such men or others they must not forbear all Church order and worship because men so excommunicate them No man must Sin to escape Excommunication and every man in the World is a sinner And therefore all the World must be excommunicated if all Sinners must be so As I before said the times oft were when almost all the Bishops in the Empire were excommunicated by one another Councils and Popes have oft excommunicated some for trifles and some for Truth and Duty And such must not therefore renounce all Church Worship and Communion The Church of England do by their standing Law ipso facto excommunicate all as aforesaid that affirm any thing to be repugnant to Gods Word or sinful in
to the Church 35. By Canon fourty ninth no Person not Licensed as a Preacher may in his Cure or elsewhere expound any Scripture or Matter or Doctrine but onely shall study to read plainly the Homilies So that all Ministers before Licence to preach all School-masters all Parents or Masters that do expound to their Schollars Children or Servants the meaning of Baptism or of any Article of the Creed any Petition of the Lords Prayer any one of the Ten Commandments to fit them for Confirmation or Salvation otherwise than by plain reading the Homilies or Church Catechism doth disobey the Law of the Church And so do all Tutors in the Universities that expound any Scripture matter or Doctrine to their Pupils before they are examined or approved by the Bishop or any Judge on the Bench or Justice that presumeth to do it to the hearers or any Friend or Neighbour in discourse For it is No Person whatsoever not examined and approved by the Bishop of the Diocess How few in England separate not from the Church as far as this disobedience amounts to If by no Persons be meant only no Ministers it 's hard enough that Ministers may not be allowed out of the Church what Lay-men are allowed 36. All those that deny not the validity of Baptism or the Lords Supper when they are done by an unpreaching Minister but yet think that a man utterly unable to Teach otherwise than by Reading may not lawfully be encouraged in so high a function any more than a man in Physick or School-teaching that hath not necessary skill or is utterly illiterate and thinks it a sin to consent to take such an Ignorant fellow for the Pastor of his Soul if he can have better If this man I say go to the next Parish Church for Sacraments he is to be suspended first and next excommunicate Specially if he should judge that Ignorant Reader no true Minister for want of necessary capacity 37. Surplices Hoods and Tippets are made the matter of Obedience Canon fifty eighth 38. By Canon thirty eighth no Minister must refuse or delay to Christen any Child without exception according to the form of the Common Prayer that 's brought to Church to him on Sundaies or Holy-daies though the Parents be both Jewes or Heathens or Atheists or Sadducees The Minister must be suspended that refuseth it 39. The seventy first Canon suspendeth all Ministers that Preach in any private house except to the sick or impotenti n time of necessity By which had Paul here preached publickly and from house to house or Timothy in season and out of season as dreadfully adjured or Christ preacht as he oft did they must be suspended And every Minister that preacheth to his Family And no doubt repeating his Sermon is preaching the same again 40. All Ministers must be suspended and then excommunicate that without the Bishops Licence appoint or keep any solemn Fasts publickly or in private houses other than by Law appointed or be wittingly present at any Though it were in time of Plague or when divers of his Neighbours are sick or troubled in Conscience or in preparation to a Sacrament or on some great occasion in Noble-mens Houses and Chappels He is not to be trusted to fast and pray with his own Flock or Friends or come among them lest being excommunicate he be a damn'd Schismatick The same prohibition is for holding meetings for Sermons called Exercises Which Arch-Bishop Grindall was zealous to set up Q. Was he then a Schismatick or is the damning dangerous Engine made since 41. By Canon seventy third if any Ministers meet in any privat ehouse as many did by consent in 1660. and 1661. to do any thing that any way tends to impeach the Common Prayer or any part of the Government and Discipline e. g. to Petition King or Parliament for the least Reformation of it he is excommunicate ipso facto 42. Canon seventy fourth brings all Ministers apparel under Church Laws for the Shape 43. Canon seventy sixth Excommunicateth all that voluntarily relinquish their Ministry and use themselves as a Lay-men And man having free will that is done voluntarily which is done in Obedience to mens command And yet we are ruined in the World if we will not leave our Ministry at their Command 44. It 's tedious to go over all the rest I end at the end of them Canon 139. excommunicateth all them that affirm that the Synod is not the true Church of England by Representation that is 1. All that take it for the Church real and not Representative lest they make the diffused Church People and all to be Chief Church-governours while Convocations govern but as their Representatives 2. All that say that it is only the Bishops and not the Presbyters in Convocation that are the Governing Canon-making Church 3. All that say that the Clergy represent not King Nobles parliaments Laiety and that these are true parts of the Church of England All these are ipso facto excommunicate 45. The 140. Canon Excommunicateth them that deny the Canons obligation of absent Dissenters which yet even many Papists deny of Councils Canons 46. The last Canon Excommunicateth all that contemn these Canons as taking them to be the work of a Company of Persons that conspired against Religious Godly men All this huge Catalogue are here excommunicate 47. If any part of all this be Schism Mr. Dodwell ad this man seem to teach Separation from the Church of England Or if the late silencing hunting and ruining of two thousand Ministers were Schism and as bad as Bishop Taylor in Duct Dubit Mr. Hales of Eaton Chillingworth c. say of the like then these men make all the Church of England to be in as damnable a State as Adulterers and Murderers Yea they make all damnable Schismaticks that hold Communion with the Church of England for that is their Sentence on them that communicate with Schismaticks viz. that they are guilty of their Schism 48. They unchurch and damn the Churches of Corinth Galatia Laodicea Ephesus Smyrna c. in the Apostles dayes For the Scripture tells us of many guilty of Schism in all these and yet the rest communicated with them for the Scripture speaks more of Schism in a Chruch than of Schism or Separation from a Church Rom. 16. 17. 1 Cor. 1. 10. 3. 3. 11. 18. Mat. 12 25. Luke 12. 52 53. I Cor. 12. 25. Jam. 3. 15 16. And yet no one was commanded to separate from those Churches no not from those that had Heresies among them such as denyed the Resurrection and taught Fornication and eating things offered to Idols that were drunk at the Sacrament or Love-Feasts nor those that had Jewish Schismaticks who talkt like ours Act. 15. Except ye be circumcised and keep the Law of Moses ye cannot be saved The Churches were not all unchurcht and damn'd that communicated with such Yea Peter was guilty of encouraging them in Schism that
This is Lawful by the General Law but not particularly Instituted by God 20. Professing Signs in our Covenantings with God and Confessing of our Religion are left to be chosen onely by the General Laws of Edification and Order When a Nation or Church or Person renew their Covenant with God and their Confession of Faith it may be done when the Ruler demandeth their consent either by word or by subscribing or by lifting up the hand or by standing up or by bowing the Head for these are all or most found in Scripture instances yea sometimes they fell by Prostration to the Ground yea and so they oft did in receiving a Charge or Message from God by his Ministers I will add no more Instances These are enough If yet it be said That none of these be acts of Worship I again Answer 1. Then do not by Slander call them so and say still that Man's inventing or using these is using false Worship If they be no Worship they are no false Worship Confess then that it 's but a bare name that you charged with Idolatry for its onely such things as these that we would add 2. But de nomine If an Action done directly to honour God be to be called Worship some of these at least may be called Secondary subordinate Worship But if you appropriate the Name to Gods stated Ordinances these must not be called Worship but the manner order circumstances or accidents of Worship But call them what you will they are but what God alloweth and the General of them he commandeth I need not say much to his Applicatory Words 1. To return from Separation to Love and Union is as fitly called a Returning to their Vomit as returning from Drunkenness and Fornication to Sobriety and Chastity may be so called Repentance is casting up our Sin 2. The Names of bowing to Baal Dan and Bethel Babylon Idols c. are as easily used by Quakers Ranters Familists c. against all God's Church and Worship And they were worn so thread-bare by the railing Separatists then called Brownists against the Old Learned Godly Nonconformists that they turned to the Speakers reproach And I suppose he knoweth that the Scots were called as bad and worse by the Army that conquered them in 1650 c. 3. That sitting or drinking with the superstitious in arts of religicus adoration is a sign of defection This would make all Backsliders Who so sit and drink with him and such as he who is so superstitious as to turn sin into duty and duty into sin and falsly father Laws on God Yea that is worse than superstitious as is after manifested 2. Superstition is an offering somewhat as pleasing to God which is not pleasing to him All Christians havesome degree of this in Matter or Manner for we know but in part and prophesie in part c. And so no Christians must joyn with others But must they not give over all Religious Duty themselves seeing their own defects more defile them than other mens 3. Christ doth not disown all imperfect worship that hath some Superstition And we must receive one another as Christ receiveth us 4. It was Superstitious persons that Paul commandeth Christians to receive to Communion Rom. 14. 5. Thus he condemneth the Apostles and the Churches then and the Scripture it self 6. It is dreadful revolting to choose rather forbearance of all Church Communion than to Communicate with our Parish Churches when better cannot be had and men are not forced to any sin themselves And he that will communicate with none that sin in Preaching Prayer Sacraments shall communicate with none 7. It is a gross Service of Satan and Popery to fight against Love and Unity and bring all the Publick Assemblies under disgrace as unlawful that Popery may take possession unresisted 4. His words of silly Sheep bleating after any Shepherd c. are but a Net to catch silly Souls It 's the common Trap of the Papists to put ignorant people to prove the Calling of the Ministers or forsake them They that preach the Gospel and do the Office tho faultily and are in possession have a Calling sufficient to justifie the. Hearers when it may not be enough to justifie themselves A better Call than the High Priests that Christ did send men to 5. As to the Argument of Scandal It is of dreadful weight to deter a tender Consience as from conforming to sin so from his groundless Separation and war against Unity and Love 6. That God saith such Means shall not profit yea curseth it is a slander against God and Scripture and all the Church on Earth that 's known by perverting and misapplying the Text. I shall now better prove the lawfulness of using such things as these than he hath proved it unlawful 1. That which no Low of God or valid Law of Man forbids is not unlawful but the use of the things forementioned no Law of God or valid Law of Man forbids Therefore the use of the things forementioned is not unlawful He that will say that there is any such Law must shew that Law and prove his Affirmative But let him take heed of adding to God's law A false Prophet that fathered a false Message from God was an heinous sinner Is it not worse falsly to father a Law on him Perhaps they will say that God forbids adding or diminishing I answer He doth so Therefore let them take heed of it who say his Law forbids that which it never forbad but in general commandeth If we must not add to the Laws of the Land yet the Bookbinder that covereth them and the Lawyers and Judges that expound them do not add thereby to the Law When the Hearers bowed and prostrated themselves in reverence to God they did not by this add to the Law nor yet when they made a Vow uncommanded or a Free-Will-Offering And I think it was no sinful addition to the Law for the Publican to smite his Breast and look downward and when Jeremy said No man smiteth on his thigh and saith what evil have I done The meaning is not No man idolatrously giveth God false worship And I think that they that rent their clothes to express their repentance did not add to God's Word nor yet do it as necessary worship tho Joel says Rent your hearts and not your garments Some Object That Christ's sitting at the Sacramental Supper is a Law to us forbidding any other gesture But this Author professeth that all the actions of Christ or his Apostles are not Laws binding us to do the like If they be we break many such Laws as when we do not eat a full Meal before the Sacrament when we do it not without women only to a Family or to Twelve only to Teachers in an upper Reom in an Inn or Private House and that we do not lie along leaning as they did especially when we take it not at Supper-time and turn the Lord's Supper to a
instituted by a fixing Law 2. It is deceit not to distinguish these different things 3. The charge of false Worship unexplained is meer deceit 1. Worship is so far false as it is contrary to the Rule Every Sermon Prayer or Sacrament which we administer hath faultiness and sin and is so far false Worship 2. But Worship offered God on pretence that he instituted it when he did not or that Man hath authority to command the like is yet worse false Worship 3. And the worship of false Gods or Idols is yet worse than that and abhorred of God 4. His making all faulty circumstances such as he nameth to be Idolatry because false as he calls it is yet more sinful and of mischievous importance 5. So is it to make the Churches Idols Temples where they do kneel at the Sacrament and use the Liturgy 6. So is it to feign falsly that God calleth men to come out from such and be separate because he calleth them out of Babylon falsly adding to the Laws of God 7. By his Doctrine he maketh Christ an Idolater which Imention with horror For he 1. used Circumstances riot instituted before or by himself He preached on a Mountain in a Ship c. not commanded He commended Mary for anointing him washing his Feet with Tears wiping them with her Hair not instituted in particular He commended the Publican for smitinig on his breast standing far off not looking to Heaven without particular Command His Custom was to go to the Synagogue-worship He from his childhood performed Temple-Duties and Service He commanded the Lepers cleansed to go to the Priests and offer their due and his Disciples to hear the Scribes and Pharisees in Moses Chair c. And yet 1. The High Priests were not of Aaron's line according to Institution 2. They bought the Office of Heathen Romans 3. They had it not for life according to institution 4. Doctrine Worship Discipline and Manners were heinously corrupted so that the Hearers were to beware of the Leaven of their Doctrine and not to imitate their lives 4. They were bitter enemies of Christ and Persecutors yet Christ never bid his Disciples to separate from any thing but their errors but saith They shall cast you out of the synagogues And doubtless Christ committed no sin nor can we be so holy as he 8. He condemneth Abraham and all the Jewish Church of old that used such things that were not instituted in Worship as is before mentioned in swearing c. 9. He maketh the Apostles Idolatrous that used the like 10. He maketh the Primitive Churches Idolatrous and the Scriptures to approve it For they used such uninstituted things yea the Romans were guilty of differences in God's Service and despising and judging each other for them The Corinthians were Carnal in making Parties and Divisions they defrauded each other and went to Law before Heathens They had Fornicators Judaizing envious Slanderers of Paul Heretical deniers of the Resurrection such as eat in Idols Temples or of their Sacrifices Were drunk at or before the Sacrament The Galatians are yet sharplier charged Almost all the Seven Churches Rom. 2. and 3. had Nicholaitans or Jezabels Doctrine which God hated and no Christian is called to separate from the Communion of any one of all these but commanded to amend and live in Unity without divison 11. He condemneth as Idolaters all the Churches on Earth for Six Hundred if not One Thousand Years after the Apostles not One Church Christian or Heretick as far as any History tells us that I have found did ever deny such things as he calls False Worship or Idolatry They all â—ent further than our Parish Churches do At Baptism they used the White Garment tasting Milk and Honey Chrisme or anointing the Forehead Crossing they adored onely Standing and not Kneeling every Lords Day all as significant Ceremonies No one Church or Person is said to scruple these I think they did not well but God rejected not their Worship 12. He maketh all or near all the Churches on Earth Idolaters at this day All on Earth save the Protestants are far grosser in their Liturgies and Ceremonies than the English Of the Protesants Sweden Denmark Saxony and all the Lutherans have Liturgies Crossing Ceremonies Church-Images Consubstantiation The Helvetians are such as are called Erastians making the Magistrate the onely Ruler and Sacraments common Geneva and France yea and Helland have their Liturgies and some Rites 13. He condemneth Presbyterians Independents Anabaptists and all Dissenters that are here called Protestants For they have al1 many of the foresaid uninstituted things They put off the Hat in Church at Prayer They stand up at the Blessing they use uncommanded gestures at Sacrament they use Psalm-versions Metres Tunes Scripture-Translations Divisions into Chapter and Verse never instituted particularly The Scots used a Governement by Classes National Assemblies of various Elders ruling by Vote instead of meer consulting for Concord uncommanded 14. I humbly propose it to consideration Whether by consequence which he seeth not nor owneth do not deny Christ and all the Gospel and work of mans redemption I challenge him to name me one Church on Earth for many hundred years after the Apostles that had not that which he calls false Worship and Idolatry Suppose this were but in a few Ages as the second third or fourth Century Then a Temple of Idols and Company of Idolaters is no true Church And if at any time there was no Church there was no Head of the Church No Kingdom no King No Wife no Husband that is no Christ How much more if he make all or near all the Church Idolaters to this day and himself with the rest 15. If it be a heinious sin to bear false Witness against a Neighbour or to slander one man what is it to slander and back-bite all the Church on Earth and Christ himself 16. Is it not a work of Satan to destroy Love and to render almost all Christians odious And doth not he do so that calleth them Idolaters Is not this Preaching men into the hatred of each other Do we owe no Love to any Christians but such as is due to Idolaters Is not the fruit of the Spirit otherwise described 17. Doth he not deny that Communion of the Saints which is an Article of the Creed and tempt weak Christians into sinful Separations Divisions Slanders Judgings Murmurings Envies which are the fruits of the flesh 18. Doth not this directly destroy the Church by Dissolution When there is none to be owned or joyned with that hath not somewhat which he calleth false worship And is not separating the Materials destroying the house 19. Doth he not directly rush into the Sin which he condemneth adding to God's Laws and saying he forbids what he forbids not yea fathering on him Laws more rigorous than the Jewish as disowning Christ's Church as Idolators and false Worshippers 20. I add such wofully harden men in that which they themselves suffer by and which they call enmity and persecution and make more Conformists while they deny it than R. B. whom he frivolously talketh of ever did except it be a Conformity to Truth and Goodness For when men read and hear others confidently rage against Truth and Duty by rash presumptuous ignorance they judge of all our dissent by this And while many run into this Guilt it seems to justify their Afflicters And it tempteth weak Persons to suffer for sinful separation as evil doers thinking it is for Truth Oh with what grief will understanding men see Christians together as in a state of enmity by mistakes To see some at once require from others things good and necessary things Lawful but unnecessary things necessary in their Genus but not this more than that and some things sinful as if they were all almost alike To see those whose Senses are not exercised to discern things that differ misled by the words and reverence of men to swallow some Sins as excellent Duties and fly from things Lawful yea oft from great Duties as odious Sins and suffer rejoyeingly for sinning against God and condemning all that sin not as they do yea even all or almost all the Churches on Earth yea and calling them Idolaters for being wiser and better than they who alas do in all things shew themselves to be ignorant Babes and who speak evil of that which they understand not And then to see others revile and hate and ruin these mistaking Christians by a far more dangerous mistake as if Religious fear of Sin were an unsufferable thing and such were intollerable Hypocrites and Conscience were a disgraceful thing and as if themselves and all Mankind were not liable to worser Errors than to take some lawful things for Sin when they see unlawful things stand near them or among them But of all this I have oft spoken and now only say again That if those justly called Separatists and who think Parish Communion under honest Ministers to be idolatry or unlawful will but without prejudice read what is written to prove it lawful by the old Godly Judicious Non-Conformisits especially Ball 's Trial of Separation Mr. Hildersham Mr. Bradshaw Dr. Ames Mr. Cartwright Mr. Gifford Mr. John Paget Mr. Brightman Mr. Rathband c. they will need no more to save them from this scandalous Schism But if Peter withdraw or separate from the Gentiles for fear of offending the Jewish Christians and Barnabas be led away with the Dissimulation Paul must oppose it to their Faces And I that have seen what the Spirit of Division hath done and read that God never blest unnecessary separation will imitate Paul And if this World be uncurable the Lord prepare me for that World where Love and Unity have no Enemies FINIS