Church of England detected His notion about the Government of the Catholick Church the same with that of the French Papist THAT our Author entertains notions about the nature of the Visible Church and of the Schismatical very different from what the old Queen Elizabeth Protestants did will appear with the greatest conviction to such as will but consult the famous Mr. Hooker and Dr. Field who do most expresly contradict what is asserted in the Dean's Defence The Dean's Defender doth extremely insist on the Unity of the Universal Church as what doth consist in more than in the Unity of the Faith though in combination of those other graces of Love and Charity and Peace to wit in an external communion Take his own words in answer to a supposed objection P. 183. But though Faith alone is not sufficient to Christian Unity yet Faith in combination with those other graces of Love and Charity and Peace make a firm and lasting union This I readily grant saith he but yet must add this one thing That Christian love and charity and peace in the language of the New Testament and of the ancient Fathers when they signifie Christian Unity signifie also one communion that is the unity of a Body and Society which is external and visible and doth not only signifie the union of souls and affections but the union of an external and visible communion P. 184. By the union of an external and visible communion he means the living in Christian communion and fellowship with each other that is a worshipping God together after one and the same external and visible manner P. 248. Moreover he adds That such as separate themselves from the external communion of any particular Church that is part of the Universal do separate themselves from the Universal visible Church All Schismaticks in his opinion cut themselves off from the visible Catholick Church even as all such as are excommunicated are cut off This is the notion of the Deans Substitute which is as agreeable to the sense of the Papist as 't is in it self grosly absurd and different from the doctrine of sound Church of England Protestants That 't is agreeable to the sense of the Papists you 'l find in a Conference between Dr. Peter Gunning and Dr. Pierson with two Disputants of the Romish Profession All Schismaticks say the Romish Disputants are out of the Church and quite separate from it as a part cut off is separate from the body Schismatick is a term contradistinct to Catholick No Schismaticks can be true members of the Catholick church for Schism as they define it is a voluntary separation of one part from the whole true visible church of Christ The correspondency that there is between the Author of the Deans Defence and those Papists about the formal reason of Schism is as much as if the Defender had fetcht his Definitition of Schism out of their Writings which notion as embrac'd by one that professes himself a Protestant is as grosly absurd as 't is contrary unto Protestant principles I say such a notion entertain'd by a professed Protestant is grosly absurd for it exposeth him to the triumph of the roman-Roman-catholicks it being impossible that the Papists notwithstanding their Schismatical Impositions should be esteemed Schismatical by our Author For all such as are Schismatical are saith he cut off from the visible Catholick Church of which the Church of Rome is acknowledged to be a true part although from it these men as they are Protestants separate and so cut themselves off from the Catholick visible Church for such as separate from any true part of the Catholick church according unto him do cut themselves off from the Catholick church and are Schismaticks Take a view then of the admirable abilities of our Auther who must be considered to assert either that the Church of Rome is Schismatical or not If not Schismatical the church of England must be so or otherwise there may be a separation from the external communion of a particular Church that is a part of the Universal without being guilty of Schism or of separating from the Catholick church But if the Church of Rome be Schismatical 't is either cut off from the visible Catholick church or not if not then Schism consists not in a separating from the visible Catholick church that is a man may be a Schismatick and yet a member of the catholick church a thing that our Author denies But if the church of Rome be cut off from the visible Catholick church then the distressed Papist is in as sad a condition as the Dissenter he is cut off from the church of Christ and must be either damn'd or saved by another Name than that of Jesus Christ If the latter then farewell Christian Religion If the former Where shall we find any part of the Universal Church beside the Church of England All the Protestants beyond the Sea are in the same state with the Dissenter at home The Church of Rome and all such as are in Subjection to that See are cut off from the Visible Catholick Church and it may be all the Eastern Churches in the World too that is the Catholick Visible Church is confin'd within the Pale of the Church of England Pure Prelatical Donatism with a witness Where will not Considence when the attendant of Ignorance lead men Moreover This Notion as 't is grosly absurd in like manner 't is most contrary to the old Protestant Principles Consult Hooker's Ecclesiastical Polity lib. 3. and you 'll find nothing more fully asserted than That the Visible Church of Jesus Christ is therefore One in outward Profession of those things which supernaturally appertain to the very essence of Christianity and are necessarily required in every particular Christian man But we speak now of the Visible Church whose Children are signed with this mark One Lord one Faith one Baptifm In whomsoever these things are the Church doth acknowledg them for her Children So far Hooker But you will it may be object That such as are Schismatical or Excommunicate may acknowledge One Lord hold One Faith and receive One Baptism And shall such be consider'd as Members of the Visible Church Take Mr. Hooker's own words for an Answer If by external Profession they be Christians then are they of the Visible Church of Christ and Christians by external Profession are they all whose mark of Recognizance hath in it those things which we have mentioned yea although they be impious Idolaters wicked Hereticks Persons Excommunicable yea and cast out for notorious Improbity Thus 't is evident that Mr. Hooker entertain'd apprehensions quite contrary to those of our Author yea and Mr. Hooker doth consider the very Notion asserted by our Author to be Popish which he doth as such most excellently expose As for the Act of Excommunication saith he it neither shuts out from the Mystical nor clean from the Visible but only from the Fellowship with the Visible in holy Duties
to it be at all out of love with it And seeing there is a draught to this purpose which he alludes to and whatsoever the humor be does style an ingenious proposal I advise that it be preserved and inserted therefore at the end of the Book if you Print it The Paper you know was prepared against the Sitting of the last Parliament at Oxford and Entituled Materials for Union And now I have done about my self you may expect from me some more general censure of the Author and his Book which I was willing to decline For the Author whatsoever he else be I take him to be a man of Ability that requires our regard By his Stile and Undertaking I guess him to be a man of younger age so I hear and believe though by his reading and compass he fetches for the making good his Notion he may be some graver Person In the small game he plays with me I perceive he hath hit me and I ought not to like him the worse for that It is where I lay open to him and left him a blot But for the defence he makes of the Doctor against me I think he hath failed in his cast and thrown out He is a â—â—â—n I count hath a Proud Pen and I am not moved at that but the Doctor whose Pen is more Prudential seemed to me to have his contempt within and that moved me do what I could and made me write as I did There are many I believe will think that this man hath despised me so much that it should move me but I do not think it so much The man is a bold insolent man and it is I think the taking a ferocious liberty rather then shewing disdain He hath used Mr. Baxter like a very dog and when I methinks am but something rightly served why should I care how he uses me I will do nothing more to deserve it and if he despises me I know then how to be even with him I wont care if he does For the Book I think the Bookseller hath done his part The Paper and Print is to be like't but for the matter I think it to dear at the price Five Shillings I must tell him with some displeasure is too unreasonable much for such Controversie There are three or four things more particularly I have observed in the Reading it In the first place I observe the Design which appears to be in hand A design which seems specious being for Union but that Union is of the Church of England with the Church of Rome in the French and Cassandrian way not a Union of Protestant Dissenters and the Conformists with one another On the contrary this Gentleman thus discourses The Christian Church throughout the whole world is One The Unity of this Church Catholick lies in One Communion This Communion is exercised in Particular Churches There are no true Particular Churches of Christs Institution and parts of that Catholick but they must have Bishops Every man consequently that is not in Communion with his Bishop is out of the true Catholick Church which consists of such parts and so not only a Schismatick but cut off from Salvation Either this Author now is aware of this Doctrine or not If not as soon as he comes to be he will be ashamed of it if he already be he may be ashamed to own such Doctrine as this is In the next place I observe a little how consistent he is in this Doctrine For when he hath bestowed a whole Chapter p. 164. to tell us that the Unity of the Universal Christian Church consists in one Communion and descends to explain that Communion by a Communication of the same Divine Service for when Dr. Owen is speaking of a Communion between the Churches in Faith and Love He ought to have added says he in Religious Worship for without this there is no Christian Communion p 446. which he also urges so far as to make a forsaking Communion with the Church of England to be a cutting a man quite off from the Church of Christ and yet if you turn to p. 305. you shall find these words The Nature and Essence of the Church does not consist in Religious Assemblies but it is a Covenant Relation to Christ which Constitutes the Church Here then we have sounder Doctrine for these two are different things If an entring into Covenant with Christ is that really which Constitues a man a member and unites him to the Body then is it not this One Communion wherein the Unity of that Body does consist A man may give himself up to Christ I hope who yet does not and cannot communicate with the Church of England and though he own not the Bishops may be a Christian for all that In the third place I observe this that when he hath said some things well about the Text which the Doctor chose for his Sermon p. 447 448. yet is he very unsatisfactory in bringing off the Doctor or vindicating his judgment in his choice of it for his purpose There were some in the Apostles time that thought the Jewish Law still obligatory and that they should sin against God if they did not keep it and there were others understood the liberty they had from it by the Gospel The first of these are called the weak brother the last the perfect The advice the Apostles gives to the perfect is to use and enjoy that liberty which the Gospel brought them The advice he gives the weak is to wait till God should reveal to them the knowledg of this liberty And in the mean while that they should forbear seeing To them who esteem any thing to be sin it is sin and this he presses still so far and with such exceeding caution that the strong Christian himself must refrain his liberty for their sakes in case that by his example he shall give them occasion to doe the same thing which in regard to their not yet sufficiently informed formed consciences would be sin and destroy their souls This is the certain sense and diffusive doctrine of St. Paul in his Epistles I will come then to the Doctors Text Whereto we have attained let us walk by the same rule let us mind the same thing and I must ask his Defender whether the weak and perfect Christian as before explained be here both included I mean whether both of these are alike required in the Text to walk by the same rule This Author does hold it and he frames such an interpretation of the words as he must hold it but I deny it and that interpretation therefore must be counterfeit By walking by the same rule he understands the maintaining Church Communion and this Communion with the Church he counts must be held howsoever it be we differ This is therefore a fictitious and certain false application or explication of the Text for it is directly contrary to the scope of that Doctrine which I have but now delivered as the
within their allotted Precincts discharge their Duty not only in leading Godly Lives but in Preaching the word administring the Sacraments and exercising Discipline according to the Rule of the Gospel We are far from pulling down such Bishops for we rather wish that whereas there is now one there might be five nor are we for the alienating Church Land any more than we are for the taking from his Majesties other Civil Officers those Pensions are allowed them for their great services A thing we esteem as necessary and highly expedient as what doth not only conduce very much to the Encouragement of all sorts of Learning the equal Administration of Justice but as what advanceth the Honour and Grandeur of the State But 3. This doth no way Embase his Majesties Prerogative in matters Ecclesiastical It doth rather make it the more Grand and August His Majesty is hereby acknowledged to be the Supream Head of the Church All Officers Circa Sacra depend as much on his Majesties Pleasure for their Places as any other Civil Officers 'T is in the Kings Name they must act by vertue of a Commission received from him whereby the King is Recognized as the sole Governour of the Kingdom and hath no Competitors with him nor is he in danger of Forreign Usurpations To summe up all Let all such Particular Congregational or Parochial Churches that are of Divine Institution according to the sense of the Old and most true Church of England be by Act of Patliament declar'd to be so and taken under the Protection of the Laws and the Dissenters are satisfied The which as hath been prov'd may be done without any wrong to the consciences of the Conformist This is the utmost I shall propose leaving it to the Wisdom of the Nation to Regulate and Order the Constitution so far as it is National and of Humane Make as they Judge most Expedient The States-men know best how to alter correct or amend any thing in the present Frame for which reason Modesty doth best become Divines whonever succeed in any undertakements beyond their Sphere If no encroachments be made on what is of Divine Institution no wrong can be done us I desire the Dean and his Substitute to consider this Proposal which is but a Revival of what was on our first leaving Rome strenuously asserted as the Onely way to break all the Designs of the Papists about Church Discipline From the corruptions of which did proceed all the Popes Tyranous Usurpations Certainly the Establishing this Notion cannot but be of extraordinary use as it Erects a Partition Wall between the Reformation and the Corruptions of the Roman Church as it is adjusted for the silencing all Differences among our selves the healing our Breaches and the fixing a firm and lasting Union among all sound Protestants whether Episcopal Presbyterian Congregational or meer Anabaptist I humbly apprehend this to be enough to evince That the Dissenters are not such Enemies to Union as some have Asserted nor are they for the destroying a National Church Government They are onely against Unaccountable Innovations even such as tend to the Ruine of the Old Protestant National Church which as such is but of Humane Institution and in all ages must be of such a Peculiar Form as is best suited to those great Ends viz. Gods Glory in the Flourishing of particular Parochial or Congregational Churches and the Peace of the State The Dissenters do know that as One Particular Church is not to depend on another as to be Accountable thereunto when at any time she may abuse her Power yet All are accountable unto the Magistrate of that Land in which they Live and that such is the state of things with us that what person soever is griev'd either by a Presbyter or Bishop or by any Inferiour Officer Circa Sacra he may make his Appeal to the Supream Magistrate with whom all Appeals on Earth are finally Lodg'd Whatever the Deans Substitute may assert 't is most undoubtedly true that no Appeal can be justly made from our King unto the Pope or any Colledge of Catholick Bishops whatsoever That herein as our Author dissents from the Church of England we do heartily agree with her That the sound Protestant Party among the Sons of the Church of England do accord with the Dissenters about this great Point is not only evident from what a Conformist hath written in the following Treatise but from what is asserted by the Judicious Dr. Burnet in the History of the Reformation The which I do the more chearfully insist on that the world may see How the Dissenters have been misrepresented and How clear they are from any Seditious or Factious Principles concerning Church Discipline In Dr. Burnets Preface to the History of the Reformation p. 1. for which the whole Kingdom have given the Dr. thanks 't is asserted That in Henry the 8ths time 't was an Establish'd Principle That every National Church is a compleat Body within it self so that the Church of England with the Authority and Concurrence of their Head and King might examine or Reform all Errors or Corruptions whether in Doctrine or Worship Moreover in the Preamble of that Act by which this Principle was fix'd 't is declared That the Crown of England was Imperial and that the Nation was a Compleat Body within it self with a full Power to give Justice in all Cases Spiritual as well as Temporal And that in the Spiritualty as there had been at all times so there were then men of that Sufficiency and Integrity that they might Declare and Determine all Doubts within the Kingdom And that several Kings as Ed. 1. Edw. 3. Ric. 2. and Hen. 4. had by several Laws Preserv'd the Liberties of the Realm both Spiritual and Temporal from the Annoyance of the See of Rome and other Forreign Potentates Hist Ref. p. 1. p. 127. Furthermore the same Judicious Author by an Extract out of the Necessary Erudition and out of the Kings Book de Differentia Regiae Ecclesiasticae Potestatis out of Gardiners de vera Obedientia and Bonners Prefix'd Epistle and out of a Letter written by Stokesly Bishop of London and Tonstall Bishop of Duresm hath made it evident that the Church in Henry 8. did not only assert the Kings Supremacy but as a Truth in Conjunction therewith held That in the Primitive Church the Bishops in their Councels made Rules for Ordering their Diocesses which they only called CANONS or RULES nor had they any Compulsive Authority but what was deriv'd from the Civil Sanction A sufficient evincement that they did not believe General Councils to be by Jesus Christ made the Regent part of the Catholick Church neither did they believe their Determinations or Decrees to lay any Obligation on the Conscience unless Sanction'd by the Magistrates command To this Dr. Burnet speaks excellently well in his Preface to the Second Part of the Hist Refor The Jurisdiction of Synods or Councils is founded either on the Rules
〈◊〉 〈◊〉 〈◊〉 of all Instituted Worship and Discipline as if there could be Church-Members under Government antecedent to the being of Particular Churches even when no one that is not a Member of a Particular Church is a Member of the Universal As if a City that consists of many particular Houses were in order of nature antecedent to every particular House § 3. That the Unity of the Christian Church consists in one Communion Catholique Unity signifies Catholique Communion To have a Right to be a Member of the Christian Church to communicate in all the several Duties and Offices of Religion with all Christians all the World over and to partake in all the Priviledges of Christians and to be admitted to the freedom of their conversation to eat and drink and discourse and trade together So that such as are not Church-Members have no right to trade among Christians A pleasant Insinuation § 4. The Unity of the Christian Sacraments viz. Baptism and the Lords-Supper prove the Unity of Christian Communion This is from p. 193. to p. 208. § 5. Unity of Church-Power and Government doth also prove the Unity of Christian Communion Under this head he maintains 1. That every Bishop Presbyter or Deacon by his Ordination is made a Minister of the Catholique Church though for the better edification of the Church the exercise of his Office is more peculiarly confin'd to some particular place 2. Every Bishop and Presbyter receives into the Catholique Church by Baptism and shuts out of the Catholique Church by Excommunication 3. That the Catholique Church is united and coupled by the cement of Bishops who stick close together for which you produce Cyprian 4. That the Unity and Peace of the Episcopacy is maintained by their governing their Churches by mutual Consent Whence you mention the Collegium Episcopale the Episcopal Colledge which I take to be a Council of Bishops which Bishops have an Original Right and Power in relation to the whole Church i.e. the foreign Bishops as those of Alexandria and Rome c. have an Original Power and Right in relation to the whole Church even a Right and Power in relation to England 5. That every part of the Universal Church is under the Government of the Universal Bishops assembled in their Colledge or in Council and what Bishop soever abuse his Power he shall be accountable to those assembled in Council 6. That there is no such thing as the Independency of Bishops their Independency being almost as inconsistent with Ecclesiastical Unity as the Indpendency of single Congregations Whence the Church of England called either Archi-Episcopal National or Patriarchal is not Independent but accountable unto Foreign Bishops if at any time they abuse their Power 7. That this Council of Forreign Bishops unto which they are accountable must look on the Bishop of Rome as their Primate the Primacy of the Bishop of Rome being acknowledged it seems by our Author himself as well as by Bramhall The Primacy he saith out of Cyprian being given to Peter that it might appear that the Church of Christ was One and the Chair that is the Apostolical Office and Power is One. Thus Cyprian on whom lay all the care of the Churches dispatches Letters to Rome from whence they were sent through all the Catholique Churches All this is to be found from p. 208 to the end of the Chapter Thus you agree with Bramhall though you express not the Notion so well as he doth and should learn it better Before I proceed therefore I cannot but desire you to consider what is become of your Protestant Episcopacy I beseech you Sir consider Is the French Episcopacy a Protestant Episcopacy If not seeing the English Episcopacy as described by you is the same with the French Why call you the one a Popish and the other a Protestant Episcopacy Whether you agree not in these respects with the Papists let the world judge But you go on to assert § 6. That to be in Commuion with any Church is to be a Member of it every Member having equal Right and equal Obligation to all parts of Christian Communion even that Communion which is External and Visible p. 132 c. § 7. All Christians being bound to communicate with that part of the Catholique Church wherein they live are guilty of Schism if they separate whoever separate from such particular Churches as are members of the Catholick Church do separate from the Universal Catholick Church which is Schism For to divide from any part of the Catholick Church is to break Catholick communion i. e. to be a Schismatick Whence 't is concluded 1. That Schism is a separating from the Catholick Church which notion taken singly will stand the Dissenters and all true Christians who must be acknowledged to be members of the Catholick Church in great stead freeing them from the odious sin of Schism The Dissenters divide not themselves from the communion of the Universal Church Ergo not Schismaticks But the mischief is that as this notion of Schism which our Author adheres unto is the same with that of the Papists as is to be seen in Filiucius Azorius c. but in an especial manner in Charity maintain'd by Catholicks even so he closes with the same Popish Faction in asserting 2. That separating from the Church of England is a separating from the Catholick Church as if the Catholick Church had been as much confin'd within the bounds of the Church of England as the Papists says within the limits of Rome Whence whoever separates from the Church of England cuts himself from the Catholick Church puts himself out of a state of salvation He is extra Ecclesiam extra quam nulla salus they are all while Schismaticks in a state of damnation But surely if these men believed so much methinks they should not be at rest until all their unscriptural impositions were removed unless they have greater kindness for such trifles than they have for such immortal souls for whom Christ dyed By this Doctrine we may understand why 't is that some of our Clergy shew greater tenderness towards Drunkards Swearers Papists than towards poor Dissenters The former may hold communion with the Church of England and consequently with the Catholick Church when the others are undoubtedly in a state of damnation as if we were all in the same state with Hereticks I 'le not as easily I might now enlarge in shewing the weakness which the Dean's Substitute hath discovered in the management of this Grotian or Cassandrian Design but only tell him That if he had consulted that excellent Treatise The Grotian Religion discovered by Mr. Baxter he might have seen an unanswerable confutation of a great part of his Book or if he had rather applied himself unto that great Prelate Bishop Bramhall a man of extraordinary worth for his Learning he might have better digested his Notion For there he would have been furnished with such distinctions about Communion that would
have been for his purpose and rectification In his Defence of the Church of England Tom. 2. Disp 2. c. 2. he saith The Communion of the Christian Catholick Church is partly internal partly external Among many other things in discoursing of internal communion 't is added That it is to judg charitably one of another To exclude none from the Catholick Communion and hope of salvation either Eastern or Western or Southern or Northern Christians which profess the ancient Faith of the Apostles and primitive Fathers established in the first General Councils and comprehended in the Apostolick Nicene and Athanasian Creeds This granted by our Author as describ'd by Bramhall seeing the Faith contain'd in these Creeds is professed by the Dissenters 't is queried Whether or no this Gentleman doth not fall short in this respect of Catholick internal communion by excluding the Dissenters from the Catholick communion and hope of salvation Moreover as to external communion says Bramhall There are degrees of exclusion every one that is excluded is not cut off from the Catholick Church for external communion may sometimes be suspended more or less by the just censures of the Church clave non errante as in the primitive times some were excluded a caetu participantium only from the use of the Sacraments others a caetu procumbentium from Sacraments and Prayers also and others a caetu Audientium from Sacraments Prayers and Sermons and others a caetu Filâ—lium from the society of Christians yea and as it may be suspended it may be waved or withdrawn by particular Churches or persons from their Neighbour Churches or Christians in their Innovations or Errors Nor is there so strict and perpetual an adherence required to a particular Church as to the universal Church This surely is enough to intimate how sudden our Authors thoughts were for had he but deliberated on those things as this great Bishop did he would not assert so confidently That the separating from a particular Church that is in the Universal is a separating from the Universal Leaving therefore our Author to receive further light from this Bishop concerning his own notion I 'le make my address to the Reader beseeching him to apply himself to our Protestant Divines for an answer to what is said against the dependency of the Church of England on Foreign Churches such as Rome c. And as to what he saith concerning Schism from the Universal Church which p. 256. saith he is when any shall separate from that part of the Catholick Church where they dwell and set up any distinct Churches meerly for some greater degree of purity This is so like what the Author of Charity maintain'd by Catholicks insisted on that the Memorandums given by the famous Mr. Chillingworth will be sufficient to enab'e an ordinary capacity to answer the whole he hath asserted about Schism 1. That not every separation but a causless separation from the external communion of any Church is the sin of Schism 2. That imposing upon men under pain of Excommunication a necessity of professing known errors and practising known corruptions is a sufficient and necessary cause of separation and that this is the cause which Protestants alledg to justifie their separation from the Church of Rome To which I must add That this is the cause which Dissenters alledg to justifie their separation from the Church of England it being uncontroulably true That the professing known errors and the practising known corruptions is imposed on Dissenters on pain of Excommunication as hath been proved in Mr. Baxter's first Plea for Peace never answered but only nibled at by some inconsiderate Scriblers The Dissenters are convinc'd in conscience that if they continued in your communion they should sin against God What can be offered against this I know not unless you 'l say unto us thus viz. If this your pretence of conscience may serve what Schismatick in the Church what popular seditious brain in a Kingdom may not alledg the dictamen of conscience to free themselves from Schism or Sedition No man wishes them to do any thing against their conscience but we say that they may and ought to rectifie and depose such a conscience which is easie for them to do This is what hath been frequently urg'd by the Clergy yea by the Dean of Pauls But seeing these words are taken out of the mouth of a Papist the answer shall be no other than what I find in the mouth of a son of the Church the famous Chillingworth who asserts That whoever is convinced in conscience that the Church of Rome errs cannot with a good conscience but forsake her in the profession and practice of her errors and the reason hereof is manifest because otherwise he must profess what he believes not and practice what he approves not which is no more than your self in thesi have divers times affirmed For in one place you say 't is unlawful to speak any the least untruth Now he that professes your Religion and believes it not what else doth he but live in a perpetual lye Again in another you have called them that profess one thing and believe another a damned crew of dissembling Sycophants And therefore in inveighing against Protestants for forsaking the profession of those Errors the belief whereof they had already forsaken what do you but rail at them for not being a damned crew of Sycophants The same may be said as to the Dissenters who are in conscience convinced that they must profess to believe what really they do not should they conform But as to what the wicked may pretend as to conscience take the Author's answer 'T is said that a pretence of conscience will not serve to justifie separation from being Schismatical which is true but little to the purpose saith Mr. Chil. seeing it was but an erroneous persuasion much less an hypocritical pretence but a true and well grounded conviction of conscience And therefore though seditious men in the Church and State may pretend conscience for a cloak of their Rebellion yet this I hope hinders not but that an honest man ought to obey his rightly informed conscience rather than the unjust command of his Tyrannous Superiors Otherwise with what colour can you defend either your own refusing the Oaths of Allegiance and Supremacy I may add Otherwise with what colour can the Dean and his Substitute defend their so firmly adhering to the present Constitution But to return to the third Memorandum 3. That to leave the Church and to leave the external communion of the Church at least as Dr. Potter understands the words and I think I may safely add as every Protestant but a Grotian understands is not the same thing That being done by ceasing to be a member of it by ceasing to have those requisites which constitute a man a member of it as Faith and Obedience This by refusing to communicate with any Church in her Liturgies and publick Worship of God This little Armour
Informer in constant danger of Fines c. and of more miseries than I can with delight reherse However though there are considerations enough from the world to byas our minds in a seeking for the Truth to lean towards Conformity yet desiring to approve our selves sincere towards God we find That we cannot without sin conform we cannot without sinning deliberately and knowingly comply with the Episcopal Impositions and if we should notwithstanding conform to live and die Conformists we should knowingly and deliberately sin yea and die under the guilt thereof which is a thing so hazardous to the soul that we durst not touch with Conformity lest we die lest we die eternally We censure not such as do conform because they not lying under the same convictions of Conscience as we do may not by their Conformity run that hazard which we unavoidably must should we against the light of our Consciences comply There is a great difference between those that act according to the directions of their Consciences and such as act contrary thereunto For which reason I wonder that our great Church-men should say that Mr. Baxter represented all Conformists as a company of Perjured Villains meerly because he shew'd that if the Nonconformists should contrary to the Dictates of their Conscience conform they should be guilty of Perjury and several other great sins But though this be the truth yet there are some who will not believe it who say we do we what we can for their satisfaction will count us a pack of Hypocrites For which reason that I might anticipate the censure I laid down the Principle unto which Dissenters do most firmly adhere the discussing which is what they do most sincerely desire The Principle is this That the word of God contained in Scripture is the only Rule of the Whole and of every part of true Religion As for external circumstances as time and place c. being no part of though necessary appendages unto our Religion From this Principle I proceed to this Conclusion That whatever part of the Service of the Church of England is impos'd on us as so necessary a part of our Religion as to be a term of Communion if not agreeable to the word of God in Scripture that Imposition is sinful Our Adversary considers that such as live in England and yet are not of the Church of England do not belong unto the Catholick Church that is they are all in a state of damnation Hence 't is we must according unto him be a member of the Church of England or be damned We are willing with all our hearts to be members of the same Church with them i. e. to be members of the Catholick Church is what we desire But this say they we cannot be but by complying with their imposed terms To which we reply Let their terms be as Catholick as they pretend their Church is and we 'l comply i. e. Let them keep to a few certain and necessary things let them not impose as terms of Union any thing but what is according to the Word of God in Scripture we are satisfied the Controversie is at an end But if they will take on 'em to make that a part of true Religion yea so necessary a part as to make it a term of our communion with the Catholick Church 't is a sinful encroachment on the Prerogative of the Lord Jesus Christ with which we dare not complâ— If they expeâ—t our compliance why do they not shew the Scriptures that declare the things they impose to be so necessary a part of true Religion as to be a form of our communion with the Catholick Church They must not only shew that those things are aâ—reeable to true Religion but moreover that they are so necessary a part thereof that whoever conforms not to them when impos'd is â—pso â—â—sact cut off from the Catholick Church This they can never do and therefore can never clear themselves from being the Faulty dividers When we provoke 'em to shew us what Scriptures direct them to their Impositions we are turn'd off with Where is it forbidden as if they had acted exactly to the Rule * Si objiciant in sacris literis non haberi Invocandos esse Sanctos venerandas Imagines abstinendum à Carnibus in t aliquid ejâ—sâ—nodi non ergo ista esse facienda nos contra objiciamus quidem Efficacius Hâ—c Sacris Literis non Prohiberi atque sine piccato fieri posse quia â—â—hi non est Lex ibi nec prâ—evaricatio Cosâ— Irstit Chriâ—t l. 2. c. 1. Costerus the Jesuit gave his young Scholars If any object Where are those points viz. The Invocation of Saints The worshipping of Images The abstaining from flesh and the like found in Scripture and because not found in Scripture therefore to be rejected To which saith the Jesuit answer thus Ask where 't is forbidden in Scripture if not forbidden in Scripture 't is no sin to observe 'em for where there is no Law there is no transgression So far Costerus To whom we rejoyn That the holy Scriptures being the only Rule of the Whole and of Every part of true Religion if these things be not according to the Scripture 't is because there is no truth in ' em There must be an exact correspondency and agreeableness between the Rule and its Regulate The Regulate must be brought to the Rule and if it doth not agree with it 't is because the Regulate is not Right The word of God in Scripture is the Rule what Religion soever varies from the Rule 't is a false Religion Rectum est Index sui obliqui There are some Religions are larger than the Rule There are other Religions that fall short of the Rule They who embrace any Notion as a part of their Religion which is not to be found in Scripture is too large for the Scripture and such as reject what the Scripture injoins have a Religion too short The one puts the Scripture on the Rack to stretch it to their Religion but the other pares off a considerable part of Scripture that the Rule may not exceed their Religion But such as keep exactly to the word of God in Scripture who neither go beyond nor fall short of it are in the right To make that a part of our Religion which is not to be found in Scripture is to take that for a part of our Religion which God hath not made a part thereof which is sinful How much more so is the making it a term of communion That the things in controversie between the Church and the Dissenter are not to be found in Scripture and consequently are no part of true Religion is evident not only because we can't understand where 't is to be found nor because the Church-men cannot direct us where to find it but because they themselves look on 'em as indifferent i. e. as what is not injoin'd us in the word of God
q. d. as what is not according to the word of God All this being most plain and obvious to an ordinary Capacity that is not biassed by Prejudice c. Let the world judge who is in the FAULT They who keep close to Scripture or they who recede therefrom They who will do any thing but Sin for Peace Or they who will exercise their Authority and impose unnecessary things with the greatest Violence imaginable I say with the greatest Violence imaginable for they are impos'd with such a severe Threatning anrex'd that whoever refuses a compliance is cut off from the Catholick Church and given over to the Devil Hence 't is that they imposing Indifferent things as necessary to Salvation do according to Dr. Stillingfleet's own Rule declare themselves to be the Schismatical Dividers I say according to Dr. Stillingfleet's own Rule compar'd with his Substitutes Notion In the Doctor 's Unreasonableness of Separation p. 213. he saith That there are three Cases wheren the Scripture allow of Separation The last of which is When men make things Indifferent Necessary to Salvation and divide the Church upon that account and this was the Case of the false Apostles who urged the Ceremonies of the Law as necessary to Salvation Now although St. Paul himself complied sometimes with the practice of them Yet when these false Apostles came to enforce the Observation of them as necessary to Salvation then he bids the Christians at Philippi to beware of them i. e. To fly their Communion and have nothing to do with chem From this Rule of Dr. Stillingfleet it must follow That if the Church of England make things Indifferent Necessary to Salvation our Separation from the Church is allowed by the Scriptures yea commanded and enjoyned We must beware of 'em i. e. to fly their Communnion and have nothing to do with them But that things Indifferent are made necessary by the Church of England according to his Doctrine doth appear irrefragably That which is Necessary to our Communion with the Catholick Church is according to his Doctrine necessary to Salvation But Indifferent things are Necessary to our Communion with the Church of England which is One with the Communion with the Catholick Church in that according to him they are made necessary to our Communion with the Church of England which is One with the Communion with the Catholique Church according to his constant Judgment Ergo. Or in other Terms Whatever is made necessary to our being Members of the Catholique Church is made necessary to Savation for to be Members of the Catholick Church and to be in a state of Salvation is the same and to be Members of the particular Church of England and Members of the Catholick Church is one and the same with our Author p. 248. As if it had been said To be Members of the Church of England is to be in a state of Salvation but not to be Members of the Church of England is to be out of a state of Salvation Whence what is made necessary to our being Members of the Church of England is made necessary to our Salvation that is The many indifferent Ceremonies impos'd as terms of our Communion with the Church of England are made necessary for Salvation according to our Author For which reason the Scripture allows our Separation yea the Scripture bids us beware of her that is to fly her Communion and have nothing to do with her Thus the Doctor in conjunction with his Substitute furnishes us with an unanswerable Argument to clear the Dissenter from the odious Sin of Schism which in short is this From such as make Indifferent things Necessary to Salvation we must Separate This is Dr. Stillingfleet's But the Church of England makes Indifferent things necessary to Salvation This is the Dr's Substitutes Notion Ergo We may yea we must Separate that is 'T is the Will of God we should Separate or 't is our Duty and therefore not our Sin to separate i. e. We are not the Schismaticks This is Argumentum ad Hominem and either this Author must quit his Doctrine or acquit us of Schisme But to treat our Author with the greater Civility we 'll suppose him to be so tenacious of his own Doctrine that he 'll rather discharge us of Schisme than abandon his beloved Notions for which reason seeing 't is on all sides acknowledged that there is a Faulty Division among us and consequently a Faulty Divider who is the Schismatick He must be either the Dissenter or the Conformist but not the Dissenter as we have already prov'd from our Author 's own Topicks Ergo the Conformist Here we might have put an end to this Discourse and would do so had not our Author 's fertil Brain furnish'd us with another Argument that doth as fully evince the Conformist to be the Schismatick as the former clear'd the Dissenter In the management of this Argument we 'll consider the Netion of Dr. Peter Gunning and Peirson as compared with our Author The I earned G. and P. in a Conference with the Papists assert That a Superiours unjust casting any out of the Church is Schismatical If the Governours of the Church do by sinful Impositions or unjust Excommunications cast any out of the Church they are Schismatical This our Author won't deny But according to his Notion The Church of England are guilty of such Impositions and do unjustly Excommunicate Dissenters 1. That the Impositions are sinful is evident in that Indifferent things as has been prov'd are made necessary to Salvation The making any indifferent thing Necessary to Salvation is sinful But the imposing indifferent things as terms of Catholique Communion is the making such things Necessary to Salvation Ergo Sinful Ergo The Imposer is Schismatical But 2. Whoever doth unjustly Excommunicate any are Schismatical This is Dr. Gunning's sense But the Church of England if they agree with our Author Excommunicates the Dissenter unjustly Ergo c. That the Church of England Excommunicates unjustly according to the Doctrine of our Author is demonstrable even in that the Church doth as he would have it by Excommunication cast thousands out of a state of Salvation for not complying with little uncommanded things Whence I argue thus To Excommunicate or cast us out of a state of Salvation merely because we cannot comply with what God never commanded us is to Excommunicate unjustly But so doth the Church of England if we may pass a censure on her as our Author provokes us to do for the Church according unto him doth Excommunicate that is shut Heaven-gates against such to whom our Lord Jesus Christ hath promised the opening them To illustrate this with the greater clearness I beseech the Reader to consider That Salvation is promised by Jesus Christ unto all such as do sincerely Believe truly Repent and lead an Holy Life in all Godliness and Honesty Though a man may be daily guilty of lesser Evils yet if he believe in Christ
worship God But to divide necessary circumstances of Action from the Action is impossible A thing we no way desire 'T is true as you assert A man who is to remove from London to York is not bound either to go thither on foot or on horseback or in a Coach or in a Waggon each of these ways are in themselves indifferent but yet if he will travel to York he must use one or ether of those ways of Motion not one in particular is necessary yet one or other is But what is this to our purpose What though the Partition-wall between Ceremonies and Circumstances be broken down and they all mingled together and all must be consider'd alike but as Circumstances What will this help you To keep to your pretty Allusion with one necessary Addition viz. One hath not strength to walk on foot from London to York another cannot bear the riding in Coach yet to York they must go If you 'll keep to the point before us you must say to the person that cann't walk to York Some way of Motion is necessary to your going to York if you 'l go thither therefore you shall walk or not go thither And to the other that can't ride in a Coach if you 'll not go thither in a Coach you shall not go at all and yet give him the Strapadâ— for not going thither This is the Case and how easily may they reply unto you on your calling them to hasten to York on these impossible terms or to the Bisliâ—ps Colehouse We would go to York with all our heart on Horseback or in a Waggon but to walk or to ride in a Coach we cannot You can give us leave to go thither on horsback if you will but you will not we would go but go in Coach or walk we cannot Here is a division your will not and our cannot who now is in fault That they cannot is evident because of weakness and Infirmity of body That you can permit 'em to go on Horseback is as unquestionable but yet you will not Thus we have the strength of our Author's Reply You must get into the visible Catholich Church or to prison and you cannot get in but you must either use some external circumstances in some time or in some place c. therefore this time or no time this place or no place Sir by your good favour as you acknowledg this or the other particular circumstance to be indifferent and that other circumstances may be chosen if not this to make either of these indifferent circumstances a necessary tâ—rm of communion is sinful and schismatical To make of a little thing so great a bar to shut thousands out of heaven is what you will never be able to answer when you shall appear before the Tribunal of a righteous God But as to the true state of the Controversie 't is another thing you make that a part of Religion which God hath not made you impose uninstituted ceremonies and in many things recede from the Apostolical Institution and call on us on pain of damnation to comply with you We must comply or be cut off from the Catholick Church even from the body of Christ from all hopes of salvation These things being thus plain I 'le gratisie our Authors desire in considering his Logick If the Dissenters can without sin says he obey their Governours in indifferent that is in lawful things but will not and the Episcopal would be content to part with indifferent things for union but cannot who is the Divider What must be done for Union Must the Dissenters comply in things wherein they can without sin or must the Episcopal sin and lose their peace with God fot Union p. 29. This is called by our Author an Argument but why I cannot imagine however let it be so wherein lies its strength or how comes it to pass that this cannot be answered without a shewing Sophistry to be where 't is not If there be any force in this Argument it must be either in this viz. That the Impositions are in the judgment of the Dissenters Lawful or Indifferent which may be submitted unto without sin Had this suggestion been true we would grant him the whole he desires viz. That the Dissenters refusing to do what is Lawful in their own judgment to be done for Union they are Faulty But 't is notirious That the imposed terms are of such a nature that they cannot be submitted unto by the Dissenter but he must grievously offend the most high God to the wounding his own conscience If its strength lyes not there it must in this That the Episâ—â—pal would be content to part with indifferent things but cannot And why can they not What is the matter that they cannot part with toys and trifles to take many a thousand within the pale of the Church and thereby help 'em to Heaven The things are still supposed indifferent by our Author and therefore a parting with 'em is not contrary to any Law nor sinful Why then can they not without sin part with what they can part with without sin This is surely mysterious They cannot part with that without sin which they can part with without sin and Yet will not part with it though according to their own judgment their not parting with their indifferent things tends to the unavoidable destruction of souls They know the Dissenters unless these indifferent things be past by must be kept out of the Church of England that is out of the Catholick Church say they and remain to the last hour of their life in a state of damnation Whence then did I say What must must be done for Union I may now say What must be done to save the thousands of Souls for whom Christ died Must the Episcopal part with what they can without sin and take the Dissenters into the Catholique Church and thereby save their Souls or must the Dissenters sin that they may be saved What Is there no way to Heaven for English Dissenters but their complying with sinful Impositions T was said in the Apostles days that We must not do evil that good may come thereof Then surely if we will be of the Apostles judgment We must not sin to save our Souls Our Unrighteousness doth not cannot commend the Righteousness of God But Before I dismiss this Point that the Reader may be fully satisfied that I abuse not our Author I must beseech him to consider 1. That our Author hath in a way different from the greatest or rather the better part of the Clergy asserted That our not holding external communion with the Church of England is a cutting our selves off from the Catholick Church a putting our selves out of the Way of Salvation This is the main scope of his discourse A notion concerning which Dr. Stillingfleet's thoughts are desired 2. That notwithstanding the absolute necessity there is of the Dissenters returning to the Church of England that they may become members
Prayer or the present Liturgy Ceremonies and Administration of Religious Offices 't is his own Comment and he is not obliged to confute it Yet thus much I will say on his behalf that upon my knowledg he is in his judgment for a Form of Prayer in Publique-Offices and Administrations and hath a very hearty esteem for that of our Church but I cannot say so of the Ceremonies I think he might be easily perswaded to part with them and if some exceptionable passages in the Liturgy and Rubricks were altered I believe he would make no opposition to it But he charges this admirable Conformist as he is pleased to call him with giving away at once the Episcopal Office and instead of it sets up a Bishop in every Parish and either an Antichristian Bishop of Bishops or an Ecclesiastical Minister of State to govern them How little there is of truth in this charge may be collected from what I have said already The Conformist sets up no more Bishops than the necessities of the Church and the duty and work of the Episcopal-Office requires and I understand not that this is giving away the Episcopal Office And if this Author can free Metropolitan Bishops from Antichristianism which he says some do derive from the very days of the Apostles and that not without some good appearance of Reason I hope the Conformist will defend the Episcopi Episcoporum from that appellation As to what he says of an Ecclesiastical Minister of State the Conformist hath no more to reply than this He hopes this Gentleman will not plead an Exemption for the Clergy from under the Civil Magistrates Power and Government and if this be granted I know not what can be matter of Controversie between him and this Author For he supposes him to exercise no Power over the Bishops but what is inherent in the King and in this Minister of State by Delegation that is in few words to see that they do their own Duty carefully reprove their Negligence and Male-administrations and preserve peace among them And what is there in this Doctrine that our Author should take such offence at I am yet to seek He addes And alters the whole frame of our Worship leaves every man to do as he lists and all this without injury to our present Constitution In these Lines to speak plainly there is not one word of truth as any man may easily collect from what I have said already And this Gentleman himself confesses in the next page That the Conformist will not indeed allow of universal Toleration How this can be reconciled with Leaving all men to do as they list I am not able to tell That the Conformist said That those that hinder the Union of Presbyterians with the Church of England by continuing the Impositions are Factors for the Pope I do easily acknowledg and I believe he is still of the same minde and as I remember he gave some Reasons for it too which this Gentleman takes no notice of When he confutes them perhaps he may hear of a Vindication if there be just reason for it Pag. the 8th he proceeds thus He i.e. the Conform pleads for the Indulgence of others particularly the Independents who he says will be content with their own Congregations and is mightily taken with Mr. Humfreys Project That the tolerated Churches such as Independents be declared parts of the National Church whereof the King to be the Head The Countrey-Conformist is so great a Lover of Peace that I do easily suppose he might be pleased with Mr. H's Project as he calls it and I do assure him that I my self am much more pleased with it since I read his Book than I was before though I had always a value for it For I think the Design of uniting the Dissenting Protestants in this Nation is into one National Church whereof the King to be the Head more laudable than the design of uniting Protestants in a General Council or in a Pope Primate or Metropolitan which seems to be the design of our Author though he hath not Courage or Instruction enough as yet to speak it out For he affirms 1. That the Episcopal Office and Power is but one and not resident in the Bishops of the Universal Church p. 212. 2. That the Independency of Bishops is inconsistent with Ecclesiastical Unity p. 115. And 3. that although equals have no Authority over one the other yet a Collegue hath Authority over any one of his Collegues p. 213. 4. That the Bonds and Combinations of Churches are of Divine Right though the ordering and determination of them be of Humane Prudence p. 258. 5. That the Unity of the Church is as much of Divine Right as any Form of Government in it and that the whole Church may be divided into greater or lesser parts as may best serve the ends of Peace and Unity And that it seems strange to him that a National or Patriarchal Church should not be thought as much a Divine Institution as any particular Church p. 259. And further he adds When Christ and his Apostles have instituted one Form of Government for all particular Churches and commanded them all to live in Unity Peace Communion and amicable Correspondency with each other the Union and Combination of Churches into one according to this Institution to serve the ends of Catholick Communion must be thought as much a Divine Institution as the bounds of particular Churches For if we will not allow those Churches to be of Divine Institution which have Officers of Divine Appointment and are formed according to the general Directions of Christ and his Apostles so as may serve the ends of Church-Government I know not where to find a Church of Divine Institution in the world pag. 259 260. These are the words of our Author from whence we may collect many things for our Information 1. That the Bishops of the Catholique Church are the regent part thereof in the same sense that the Bishops of any National Church are the regent part of that Church For although there be no Superiority among Bishops their Power and Office being the same yet Independency among them being inconsistent with Ecclesiastical Unity both in the National and in the Universal Church they are bound to unite for the Government of both and this by Divine Command Authority and Obligation 2. That whatsoever is determined by the Bishops of the Catholick Church doth oblige all particular Bishops and all Christians all the world over provided they determine nothing contrary to the Word of God 3. That whatever Bishop shall refuse their Canons and Determinations and govern his particular Church by other Laws than they shall appoint is a Schismatick and they may Depose and Excommunicate him yea if a whole combination of Bishops do refuse to govern their National Church by their Laws Appointments and Constitutions they are all Schismaticks and if the Nation refuse to forsake such Bishops they are all Schismaticks
also both they and their Bishops are liable to the same Censure 4. That the external Union of the Catholick Church consists in their Union to and with the Bishops thereof that is with a General Council See pag. 595. where he makes Catholick Communion to consist in two things 1. In the Agreement and Concord of the Bishops of the Catholick Church among themselves 2. In the Communion of particular Churches and Christians with each other And he adds That Catholick Communion is no arbitrary thing but essential to the Church and whoever violates it by an unreasonable Dissent he is a Schismatick whoever he be and no Member of the Catholick Church pag. 601. 5. That Metrapolitan Patriarchal Churches are of Divine Appointment as much as any other Churches must govern their Churches by such Laws as are advised by a General Council or by the Bishops of the Church Universal For although they be not founded on any express Divine Law yet they are warranted by our obligations to Catholick Unity p. 293. And for my part I am not able to see any reason why the same obligations to Unity may not warrant one Papal Church as well as three or four Patriarchal Churches in all the Christian world For the Papists think it the most effectual way to preserve Unity and for ought that I know they may think as wisely as this Gentleman I envy neither him nor them the pleasure of their Dreams but I hope there are but few Church-of England-men that do think the same thoughts with him these were the thoughts of Hugo Grotius whom Bishop Bramhal commends and defends Unitas antistuis optimum est adversus Schisma remedium quod Christus monstravit Experientia comprobavit Vid. Annot. In consultat de Religione ad Art Sept. I have quoted the words of this Author and I am not conscious to my self that I have perverted them or made any ill deductions from them and if it be his design to unite all Pretestants in the Decrees of General Councils and in the Intervals of Councils in the Pope or three or four Patriarchs who are to govern according to their Canons I do assure him that I prefer Mr. Humfry's design far before it For I am of opinion 't is a more Christian Design to untie Protestants together and among themselves than to unite them with the Papists Mr. Humfry's Design I will transcribe from his Book that those that shall read these few Sheets may compare it with that of our Author Archbishop Usher hath left us his Model for an Accommodation And it hath been upon the hearts generally of all moderate persons that a reduction of such a Government into our Church as was in the Primitive Times when there was a Consessus Presbyterorum joyn'd with the Bishop in all his Acts of Ordination and Jurisdiction were the way and only effectual way to our true Happiness and Reformation Unto which if one thing more might be added that is If the Common-Prayer might be new cast it being fit that such a vessel for the Sanctuary should be all of pure Gold so as the whole of it were composed of Scripture-Phrase altogether leaving nothing at all liable any more to exception unless the Imposition of a Form only which I doubt not but is also justifiable by Scripture-Instances as well as sound Reason it might go near to put an end to all Dissention among the Sober and Peaceable of the Nation It is this I know is apt to recur into the Imaginations of good men and forasmuch as there was lately two Bills prepared for Comprehension or Uniting the Pootestants and for Indulgence or repealing the Penal Statutes I shall not I hope incur any blame if I apprehend that such men who are most considerate and intent upon the Interest of God in what they seek do or did look upon either of such Bills as no other than an English Interim preparative to this higher Concord and Union of the Bishop with his Presbyters according to the Primitive Pattern mentioned assoon as more mellow Opportunity and well-advised Piety should administer unto such farther Perâ—ection Nevertheless in regard there is no Uniting of a Nation can be supposed by any Model but such as is of Human Contrivance and there are multitudes of Holy and Learned Men in this Kingdom that do believe the way of their Gathered Congregations is after a higher Pattern than this of Primitive Episcopacy it self if there were any hope of the return of it it is manifest that there is no Society which is National in England could be formed on these terms because these Congregational-men can never recede from that which is of Divine Appointment for the sake of any Antiquity whatsoever They do hold Particular Churches to be of Christ's Institution and Diocesan of Ecclesiastical Consent only and under the Notion of Divine Right it is Sin to them to submit to any Bishop There is another Notion then that must be advanced to take in these good Men of This Way as well as those of the Parochial and Diocesan Way into one Political Body for the making up the National Church of England whereof the King is Head as I have been speaking and that is by an Act of Parliament Legitimating these Meetings of the Nonconformists so as to become thereby immediately Parts of the Church as National no less than Parochial Assemblies It was a good thing in the House of Commons that they were about to free many Innocent Men from the danger of the Penal Statutes but the making such Meetings to be Legal is a Design of another Nature of a far greater nobler and vast Importance See page 28 29 30 31. To which add what he says pag. 36. ' If these Separate Assemblies were made Legal the Schism presently in reference to the National Church were at an end Schism in a Separation from that Church whereof we ought or are bound to be Members If the Supreme Authority then loose our Obligation to the Parish-Meeting so that we are bound no longer the Iniquity upon that account is not to be found and the Schism gone It is one Act of Parliament would give a full Answer to all mens Arguments Mr. H.'s design may be easily gathered from these words which I have thus largely transcribed and should our Superiors favour and promote it it would restore peace and quiet to a Church and State almost broken to pieces by divisions animosities fears and jealousies By this means the sons of the Church might enjoy their Dignities Preferments and Livings and believe their Government and Discipline to be of Divine right and exercise it on all that are of the same apprehension and judgment The Separate Congregations may enjoy their own opinions concerning their own Government and Churches and all might live together in love and every one sit under his vine and fig-tree and none make him afraid A closer union I do easily grant were desirable but I am
summe or substance of the Apostle in his Epistles altogether I say also that this is manifestly here destitute of reason The Apostle requires that all Christians should walk by the same rule in things whereto they have attained Therefore they must walk by the same rule in things whereto they have not attained Such is his force This walking by the same rule I am perswaded is a phrase or expression onely signifying the doing as others doe Now because they that had the knowledg of their liberty might doe as others did and were to use it must those that had not that knowledg do so likewise The contrary is apparent for they shall sin against their consciences if they doe The like case is here The Conformist among us looks upon all and every of those things that are injoyned about Uniformity in the Church to be lawfull and he values himself for perfect in this discerning indifferent things but the Nonconformist thinks these things unlawfull and that he shall sin if he yields to them and what if herein he be weak must the weak and perfect must both these here now walk by the same rule or do as one another do Nay must there be a Rule made on purpose by Authority about these very things wherein the difference lies to force them to act both alike when one of them if they do cannot possibly act in faith and so must needs sin Nothing more contrary to what I have laid down Nothing more contrary to the Doctrine of the Apostle I will add if by this Rule there be more meant then a Phrase and some Rule he will account there must be I would fain know why this Rule should be any other then that of the same Apostle otherwhere As many as walk according to this rule peace be upon them and the Israel of God And what is that Rule but Christianity it self the great Rule of the Christian Religion or Doctrine of the Gospel And what then will follow from thence The Doctor I remember reflects upon my Peaceable Design for being called an Answer to his Sermon I will undertake now upon this Supposition that that Title was as fit for my Book as this Text was for his Sermon Because we must walk according to the general rule of the Christian Religion in all things that are required of us as we attain to the knowledg thereof Therefore we must Conform to the Canons and Liturgy of the Church of England This is the Doctors Sermon upon that Text and I will tell you the Inference now of his Defender upon that Sermon Therefore must all that Conform not in the excluding themselves from Communion with the Church of England be excluded also out of the Catholick Church and consequently out of the Kingdome of Heaven By the way since I wrote this I was reading Doctor Owen and I find that he falls in with the last Interpretation of the Rule and he hath these words upon it Let the Apostles rule be produced says he with any probability of proof to be his and we are ready to subscribe and conform to it To which Doctor Stillingfleet Replies This is the Apostles rule to go as far as they can and if they can go no farther to sit down and not to break the peace of the Church Unto this Dr. Owen Answers The Apostles rule is not that we should go as far as we can but that so far as we have attained we must walk by the same rule I interpose here and say to the Doctor This is this must be the rule of the Apostle supposing that rule be meant as he understands it that is of the great rule of faith and love or law of the Gospel For this is part of that Rule It is part of that love we owe the Magistrate and our Conforming Brethren to go as far as we can or to come as near as we can to them But I answer then to the Dean It is part also of the same Rule to go no farther then we can Our duty of love requires the one Our duty of faith requires the other We may not doe any thing which we cannot doe in faith but we break the rule as it is the rule of faith as well as if we do not doe what we can we shall break the rule as it is the rule of love Whatsoever is not of faith is sin Now when the Dean hereupon goes on and teaches us that we must sit down and not break the peace of the Church when we can go no farther I Reply there is a breaking the peace of the Church in his sense or in òurs If we understand breaking the peace of the Church in his sense which is going from the Church to our Meetings I say he is out and that we must break the peace of the Church if this be the breaking it for this is that which is required of us in that branch of the Rule that we must go no farther then we can But when we go to private Meetings and leave the Church in this case where we suppose a man cannot act in faith or with perswasion in his conscience that it is lawful for him to go thither it is no breaking the peace of the Church in our sense but a part of our duty wee say of going no farther then we can We go as far as we can with them in holding the same Doctrine and Sacraments in acknowledging them as true Churches maintaining a Communion in love with them and doing all the good offices we can to them and when we can go no farther in this lyes our duty of going no farther then we can that we meet for worship otherwhere To assemble I say for worship is one part of the rule Not to assemble but to forbear any thing when we cannot act in faith is another part of the rule Put them both together and it comes to this that To go to other meetings when we cannot go to Church must be walking by the rule if this rule be the great rule of faith and of love out of question This I speak in the person of Doctor Owen who can and do go to Church my self but there is one eminent thing said by that eminent great man and very much accomplished Doctor We do and shall abide by this Principle p. 250. that Communion in faith and love with the administration of the same Sacraments is sufficient to preserve all Christians from the guilt of Schism though they cannot communicate together in some rites and rules of Worship and Order If the Doctor makes good this he does our work and till the Dean debates this he says nothing To return I observe in the fourth place for the Digression it self does but lead me hither that this Authour does industriously endeavour to bring the Controversie between Conformist and Nonconformist to this issue If the Church requires of us any things as necessary to her Communion which are sinful the schism is
Comment on the former entituled The English Pope Printed at London in the same Year 1643 and he will tell us That after Con had undertook the managing of the Affairs matters began to grow to some Agreement The King Required saith he such a Dispensation from the then Pope as that his Catholique Subjects might resort to the Protestant Churches and to take the Oaths of Supremacy and Fidelity and that the Pope's Jurisdiction here should be declared to be but of Humane Right And so far had the Pope consented that whatever did concern the King therein should have been really performed so far as other Catholick Princes usually enjoy and expect as their due And so far as the Bishops were to be Independent both from King and Pope there was no fear of breach on the Pope's part So that upon the point the Pope was to content himself amongst us in England with a Priority instead of a Superiority over other Bishops and with a Primacy instead of a Supremacy in these Parts of Christendom which I conceive no man of Learning and Sobriety would have grudged to grant him It was also condescended to in the name of the Pope that Marriage might be permitted to Priests that the Communion might be administred sub utraque specie and that the Liturgy might be officiated in the English Tongue And though the Author adds not long after that it was to be suspected That so far as the Inferiour Clergy and the People were concerned the after performance was to be left to the Popes discretion yet this was but his own Suspicion without ground at all And to obtain a Reconciliation upon these advantages the Archbishop had all the reason in the world to do as he did in ordering the Lords-Table to be placed where the Altar stood and making the accustomed Reverence in all approaches towards it and accesses to it In beautifying and adorning Churches and celebrating the Divine Service with all due Selemnities in taking care that all offensive and exasperating passages should be expunged out of such Books as were brought to the Press and for reducing the extravagancy of some Opinions to an evener temper His Majesty had the like Reason also for Tolerating lawful Recreations on Sundays and Holydays But the Doctor goes on If you would know how far they had proceeded towards this happy Reconciliation the Popes Nuncio will assure us thus That the Universities Bishops and Divines of this Realm did daily embrace Catholick Opinions though they professed not so much with Pen or Mouth for fear of the Puritans For example They hold that the Church of Rome is a true Church That the Pope is Superiour to all Bishops That to him it appertains to call General Councils That 't is lawful to pray for the Souls of the departed That Altars ought to be erected of Stone In sum That they believe all that is taught by the Church but not by the Court of Rome Another of their Authors tells us as was elsewhere noted That those amongst us of greatest Worth Learning and Authority began to love Temper and Moderation That their Doctrines began to be altered in many things for which their Progenitors forsook the Visible Church of Christ As for example The Pope not Antichrist Prayers for the Dead Limbus Patrum Pictures That the Church hath Authority in determining Controversies of Faith and to interpret Scriptures about Free-will Predestination Universal Grace That all our Works are not Sins Merit of good Works Inherent Justice Faith alone doth justifie Charity to be preferr'd before Knowledg the Authority of Traditions Commandments possible to be kept That in Exposition of the Scripture they are by Canon bound to follow the Fathers And that the once fearful names of Priests and Altars are used willingly in their Talk and Writings In which compliances so far forth as they speak the Truth saies Heylin for in some points through the Ignorance of the One and the Malice of the Other they are much mistaken there is scarce any thing which may not very well consist with the established though for a time discontinued Doctrine of the Church of England The Articles whereof as the same Jesuit hath observed seem patient or ambitious rather of some sense wherein they may seem Catholick And such a sense is put upon them by him that calls himself Franciscus â Sancta Clara as before was said So far Heylir Thus to carry on this Recenciling Design all the care imaginable must be taken to humour the Papist not only by prosecuting the Puritan with the greatest severity but the Pope must not any longer be stigmatized with the name of Antichrist all exasperating passages in any Book brought to the Press must be expung'd not one word of the Gunpowder-Treason for said Baker the Bishop of London's chaplain We are not now so angry with the Papists as we were twenty years ago and that there was no need to exasperate them and therefore the Book concerning the Gunpowder-Treason must by no means be reprinted the Divine Service must be in some respects altered that whereas the Reformers in Queen Elizabeth's time had a greater kindness for the Pope than those in H. 8. and Ed. 6. manifested by expunging a clause against the Pope viz. From the tyranny of the Bishop of Rome and all his detestable enormities Good Lord deliver us Even so in imitation Archbishop Land changes some phrases in the Book of Prayers for the fifth of November So far a Church of England Dr. To which I might add several other instances but I wish there had not been the woful occasion of insisting on so much By this time the Reader may see cause to suspect at least the Deans Substitute who in the Defence of the Dr. gives us the scheme of the old Grotian model so much esteemed by the Archbishop Laud who in his walking towards Rome kept most exactly thereunto But notwithstanding this caution must be had that we reproach not all the Church of England as if they had been such as this Author for I do verily believe there are very few this day in England among the Conforming Clergy who will approve of this mans notion but probably may judg themselves as much concerned to oppose it as any among the Dissenters I 'm sure Abbot Archbishop of Canterbury and Usher Primate of Ireland were persons of quite another principle and temper And not only Abbot and Usher but if we may judg of a Queen Elizabeth Protestant by the Writings of the famous Hooker and Dr. Field we may be sure that this man to say nothing of the Dean hath notwithstanding the great talk of the glory of the first Reformation forsaken the notion the old church of England had of the church and of such as are judged Schismatical falling in with the French Papacy about Church-Government as I will evince in the next Section SECT II. The Deans Substitutes agreement with the Papists about Schism even when he differs from the
In contradiction to which the Dean's Substitute's Assertion is p. 226. That Excommunication casts a man out of the visible Society of Christ's Church not of this or that particular Church only but of the Whole Christian Church He that is cast out of one Church is thereby cast out of all and separated from the Body of Christ which is but One. And therefore such are out of a state of Salvation As if it had been said in opposition to Mr. Hooker Such as are Excommunicate are shut out clean from the Visible Church yea and from the Mystical Church A Notion that Mr. Hooker considers as held by none but Papists for he immediatly addresseth himself to the Church of Rome thus With what congruity then saith he doth the Church of Rome deny that her enemies whom she holds always for Hereticks do at all appertain to the Church of Christ How exclude they us from being any part of the Church of Christ under the colour and pretence of Heresie when they cannot but grant it possible even for him i. e. the Pope to be as touching his own personal perswasion Heretical who in their opinion not only is of the Church but holdeth the chief place of Authority over the same The like may be said by way of Answer unto our Author Moreover the Learned and Judicious Dr. Field Son of the Church is as full in contradicting what is asserted by our Author For this Dr. of the Church discoursing about the Schismatick says lib. 1. c. 13. That their departure is not such but that notwithstanding their Schisme they are and remain parts of the Church of God Schismaticks notwithstanding their Separation remain still conjoyn'd with the rest of God's people in respect of the profession of the whole saving Truth of God all outward acts of Religion and Divine Worship Power of Order and Holy Sacraments which they by vertue thereof administer and so still are and remain parts of the Church of God The like is asserted of such as are cast out by Excommunication c. 15. But I 'll not enlarge any further having sufficiently evinc'd that the Opinions of this man who treats the Dissenters with so much scorn and contempt are such as were antiently by Queen Elizabeths Protestants exploded as Popish and at this very time I verily believe rejected by the greatest part of the Episcopal Clergy and that the Contest now is not so much between Dissenters and the Church of England as between a few under the name of the Church of England on the one part and the greater number of the Church of England with the Dissenter on the other The former under the notion of running down Dissenters are preparing materials to meet the Papist The other to the end they may the more effectually prevent the Designs of Rome have sent forth their Plea for the Nonconformist finding themselves concern'd to check the Insolence of those who in this day of common Calamity would ruine the conscientious Protestant Dissenter This being so I must beseech the Reader not to misapprehend me in what follows as if I had been speaking reproachfully of the Church of England because I cannot but discover how agreeable the Sentunents of the Deans Substitute about Church-Government are unto those embrac'd by the French Papist That I may the more clearly shew what are the mischievous Tendencies of our Author's Notion about Church-Government I will give in short the most distinct and truest state of the Controversie I can shewing what is granted by sound Protestants and what not What are the Doctrines of the Papists How far the French and Italian Papist agree and wherein they differ and in what respects the Dean's Substitute concurs with the French § 1. All are so far agreed as to conclude That God hath had a Church at all times in every Age of the World We might be very particular in considering the divers Denominations under which the Church falls answerable to the divers capacities of the Members thereof and the divers states in which it is and hath been which I shall at this time pass by § 2. That the Church is but One one Body united to one Head § 3. That this One Church must be considered as the Members thereof are scattered up and down the World c. and as they are joyned together in particular Societies The former is call'd the Church Universal the other a Particular Church The Papists themselves do acknowledge That the Church must be considered as Universal and as Particular though they look'd on the Universal to be such whose whole existence was in Particulars as Universale est unum in multis singularibus Whence it follows That such as are not members of a Particular Church they belong not unto the Catholick Visible Church This very Notion hath been embrac'd by some to wit the Old Independents but of late it hath been generally exploded by Divines of that name they leaving it to entertain such as the Dean's Substitute § 4. That the Church of Christ is under Government There is such a thing as Church-Government Jure divino The Papists both French and Italian The Protestants whether Episcopal Presbyterian Congregational or Anabaptist heartily agree in Thesi about this § 5. The great difference is concerning what that Church-Government is which is of Divine Institution Where 't is seated whether in a Particular or in the Universal Church and whether it be Monarchical Aristocratical or Democratical or mixt § 6. The Papists with whom the Doctor 's Substitute doth agree assert That the Universal Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church-Government That all Church-Officers belong to the Universal Church and have an Original Right to govern the whole Universal Church Take the notion as found in the Defence We must saith he consider that all the Apostles had relation to the whole Church and therefore though being finite creatures they could not be every where at a time but betook themselves to different places and planted Churches in several Countreys and did more peculiarly apply themselves to the government of those Churches which they themselves had planted and ordained Bishops to succeed them in their care and charge yet their Original Right and Power in relation to the whole Church did still remain which they might re-assume when they saw occasion for it and which did oblige them to take care as far as possibly they could that the Church of Christ suffer'd no injury by the heresie or evil practises of any of their Colleagues P. 212. § 7. The Protestants excepting some obscure Writers assert particular Churches to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church-Government among whom there are these differences 1. The Episcopal and Presbyterian differ from the Congregational and Anabaptistical about the extent of particular Churches e. g. the latter concluding that their number must be no more than are capable of personal communion the former contrarily judg That a company of a greater extent may be
included within the confines of a particular Church who in the management of their discourses concerning it give too great an advantage unto the Papacy 2. The Episcopal and Presbyterian differ from some of the Congregational concerning the nature of Discipline the Congregational being esteemed as espousers of a Democracy or Populacy the other against it 3. The Episcopal differs from the Presbyterian in that the Episcopal are for a Monarchy the Presbyterian for an Aristocracy § 8. All Protestants generally agree in asserting the Independency of particular Churches 'T is notorious that the Church of England established by Law is a particular National Church independent on any Foreign Power whatsoever Such is the constitution of our Church that what Bishop soever is found an abuser of his Power he is not accountable to any Colledg of Bishops but such as are conven'd by his Majesties Authority and that what apprehensions soever he may have of his being griev'd through any undue procedure he cannot make any Appeal to any Foreign Power from the King 'T is the King who is the Supreme Head of the Church of England there is no Power on earth equal unto or above his in Ecclesiastical Affairs To appeal unto any Foreign Power whether unto one Bishop singly or unto many by consent assembled 't is to do what tends to the subverting the present Constitution yea 't is to subvert the very foundation of our Government as 't is opposite unto a French or an Italian Papacy Whoever consults the many Laws made in Henry the 8th's time Edward the 6th's and Queen Elizabeths cannot but be fully satisfied that the Appeal of any Bishop or any other person from the King unto any other Foreign Power is contrary unto the ancient Laws of this Realm and that such as shall venture the doing so run themselves into a Praemunire For 't is most apparent that our National Church of England is a particular Independent Church That neither the Pope of Rome nor the Bishop of Paris nor any other Foreign Bishops have any Original Right or Power in relation to England and that therefore their assuming any such power is a sinful Usurpation All this is undoubtedly true Yet § 9. The Deans Substitute exposeth the Independency of Episcopal particular Churches as what is inconsistent with Catholick Union and asserts That if any Bishops abuse their Power they are accountable unto a General Council that is unto a Foreign Power whereby he doth his utmost to tare up the Church of England by the Roots to subvert his Majesties Supremacy as if all the Laws of the Land concerning it had not been of any force All this by Dr. Stilling fleet 's Defender That this is so I 'le evince from our Authors own words which are as follow And now I cannot but wonder saith he to find some Learned men very zealous assertors of the Independency of Bishops and to alledg St. Cyprians Authority for it for what ever difficulty there may be in giving an account of every particular saying in St. Cyprian certainly he would never be of this opinion who asserts but One Chair One Apostolical Office and Power which now resides in the Bishops of the Universal Church for when the same Power is in ten thousand hands it can be but One only by Unity of consent in the exercise of it and 't is very wild to imagine that any one of these persons who abuse this Power shall not be accountable to the rest for it i. e. to the Colledg of Bishops for saith he soon after if we consider the practise of the ancient Church we shall find that they never thought every Bishop to be Independent but as liable to the censure of their Colleagues as Presbyters and Deacons were to the censure of their Bishops P. 212. So far our Author who doth as it were expresly assert That the Archbishop of Canterbury though Metropolitan and Primate of England if he abuses his Power is accountable unto the General Council when by consent assembled that is the Archbishop who is not in power above any other Bishops as is by the Deans Substitute asserted abusing his Power is accountable to some Court above any in this Realm to a General Council a Colledg of Bishops § 10. Although the Papists generally assert That the Universal Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Church-Government as hath been already intimated yet there 's a difference between the French and Italian Papist about the kind of the Government the one insisting on an Aristocracy the other on a Monarchy i. e. the French holds That the pars Regens of the Universal Church is a General Council the Italian That it is one single person viz. the Bishop of Rome There hath been in the Church of Rome for some hundred years a great contest concerning the Supreme Regent part of the Universal Church Whether it be a General Council or the Pope Whether a General Council be above the Pope or the Pope above a General Council About which the Church of Rome is fallen into three parts as Bellarmine asserts 1. That the Pâ—pe is the Supreme Head of the Church and so much above a General Council that he cannot subject himself thereunto The Government of the Universal Church though mixt being composed of a Democracy Aristocracy and Monarchy yet principally 't is Monarchical The Supreme Power being immediately lodg'd in the Monarch who is the Bishop of Râ—me Christs Vicar and Peter's Successor he is above a General Council and not accountable to any on earth for any abuse he may be guilty of Of this opinion saith Bellarmine are all the Schoolmen generally especially Sanctus Antonius Jeannes de Turrecremata Alvarus Pelagius Dominicus Jacobatius Cajetan Pighius Ferrariensis Augustinus de Aneena Petrus de Monte c. Yea this is the sense of the Jesuits generally and of all such as are engag'd to support the Court of Rome as are the Italian Bishops for which reason I call it Italian Popery 2. There are some among the Canonists who assert That the Pope is above a General Council but yet may subject himself hereunto 3. There are others who assert That a General Council is above the Pope that the Supreme Governing-power over the whole Catholick Church is given them immediately that the Pope as every other Bishop is accountable to the General Council This is what hath been asserted by the Council at Constance Anno 1315. and by that of Basil Anno 1431. and by many Learned Divines in the Church of Rome viz. Cardinal Cameracensis Jeannes Gerson Jacobus Almain Nicolas Cusanus Panormitanus and his Master Cardinal Florentinus as also by Abulensis Gerson being a Chancellor at Paris had many followers among the French who at this very day assert That the Supreme Regent part of the Universal Church is a General Council for which reason I conclude that such as assert That a General Council is the Political Head or Regent part of the
Universal Church are in the number of French Papists Thus Cassander yea and Grotius as to Church-Government were for a French Papacy Whether the Dean's Substitute be or be not I 'le leave to the impartial censure of the judicious Râ—â—der who is desired to consider his notion as compared with that of the Parisians 1. The Dean's Substitute doth suggest That the Universal Church is the first Seat of Government 't is a political organiz'd Body in which there is a Pars Imperans Subdita the Bishops in their Colledg being the Governours or Pars Imperans and all others of the Universal Church the subdite part It may be our Author to gratifie the Dean will deny the Universal Church to be a political organiz'd body as indeed he doth but 't is even when he 's resolv'd to assert That the Universal church is the Seat of Government and Discipline as if there could be any Government in any Society without a governing and governed parts But so it is as a National even so the Universal church with him is not a political body that is 't is not such a body unto whose constitution a pars Imperans and subdita is necessary even when its constitution is such that it cannot be but there must be in it some Governours and other Governed Therâ— is not a Regent part in the Catholick Church but there is a Governing part that is there are Governours viz. the Catholick Bishops in their Colledg who are the Governours of the Catholick church Thus our Learned Gentleman in one place endeavouring to fetch the Dean off from that difficulty Mr. Humphreys had driven him unto concerning the constitutive Regent part of the church of England as National doth say The Dean answers in my poor opinion with great judgment and consideration We deny any necessity of such a constitutive Regent part For though a National church be one body yet it is not such a political body as Mr. B. describes i. e. there is no such Government as cannot be without a Pars Regens Subdita p. 562. And yet he grants That Church-Governours united and governing by consent are the pars Imperans and christian peoplo in obedience to the Laws of our Saviour submitting to such government are the pars subdita p. 565. All which is true saith he without a Constitutive Regent Head i. e. There is a Governing part or a pars Regens or to speak English a Constitutive Regent part or Head without a Constitutive Regent Head The like is asserted of the Universal Church namely That it is a Church governed by the Colledge of Bishops which Colledge of Bishops are the Pars Imperans though not the constitutive Regent part For we must allow him to wallow in his contradictions But a Governing part there is in the Universal Church which Governing part is compos'd of Bishops II. The Governours of the Universal Church are Catholick Bishops in Council who though they are equals and as such have no Superiority over one another p. 213. yet the Colledge or these Bishops assembled have Authority and command over any of its collegues that is every single Bishop is under the Authority and command of this Foreign Council III. The Catholick Church is One when it is not rent and divided but united and coupled by the cement of Bishops who stick câ—ose together p. 596. The result of all is That the Catholick Church of Christ being one Visible Political Body it is a compleatly Organiz'd body on Earth hath its Governing and Governed parts The Visible Governing part being a Terrestrial Numerical Head though collective viz. A Colledge of Bishops a General Council A Notion that doth not only subvert the present constitution of the Church of England that thinks not it self accountable to any such Forreign Power but moreover in it self as grosly absurd as 't is suited to the French the Cassandrian or the Grotian Model leading us all to Unite with all the other parts of the Catholick Church by rendring an unwarrantable Obedience unto such a Governing Power as is seldom in being and when so as dangerous and of as destructive a tendency to the Government of Jesus Christ as that of the Italian Papacy But whether our Author had a clear prospect of this Intreague when at first he was put on it I 'll not venture to determine it being sufficient that I have fully proved That the New-Modell'd Episcopacy of this Gentleman is the same with that of the French which is as inconsistent with the old-establish'd Episcopacy of our Church as is the Italian Papacy For if our Author may safely exceed the bounds of those Laws that do with the greatest Severity forbid our Appeal to any Forreign Power by addressing himself unto a Forreign Colledge Why may not another presume to make his Appeal to the Court of Rome What Reason can be given for the One which will not prove cogent for the Other especially to such who living where they have constant experiences of the excellency of a Monarchical Government in the State may be easily induced to conclude Monarchy as admirable in the Church and then farewel Impossibilities viz. General Councils a Roman Monarch in the Church being much more desirable Having thus given a true state of the Controversie whereby we find our Author to agree exactly with the French Papist about Gâ—vernment asserting the Universal Church as such to be a Governed Body in which there is a Governour and the Governed 't will be requisite that as I have shewn what are some of the Absurdities which flow from it that I do moreover evince it to be in it self unsound and false That this may the more clearly and with the greater conviction be performed I will be so just as to do our Author all the right imaginable by taking notice what he seems to assert and what he 's resolv'd to deny and accordingly proceed to the strictest disquisition after the Truth Our Author asserts That the Universal Church as such is the Seat of Government 't is a Body under Government as much as if it had been said There must be in it a Governing and a Governed part It being impossible that Government should be without Order which Order is secundum sub Supra Wherever there is Government there must be a Superiour part Governing and an Inferiour Governed There must be Dominus Subditus This our Author seems to grant when he doth to this Assertion of the Government of the Universal Church add his thoughts about the Governours thereof which he saies are the Universal Bishops assembled in Council But alrhough this is what our Author doth assert he doth notwithstanding resolutely deny the Universal Church to be a Political Body what he saith of a National that he asserts of the Universal Church both which are Govern'd Societies but neither a Political Body p. 564 565. All which is to fetch off the Dean from Mr. Humphrey's and Mr. B's unanswerable Queries
I design to enlarge on this Subject but only to give the Reader a Taste of the Modesty of our Author who accuses others so much of Immodesty 1. As for his usage of Mr. Baxter 't is such that how immodest soever I may be esteem'd I must solemnly profess that I cannot without defiling my Pen express it aright I will not therefore take any other notice of it than to say It becomes not a Man much less a Christian much less a Presbyter of the Church of England to treat the unworthiest of men after such a rate as he has treated Mr. B. I am sure 't is recorded in the Sacred Scriptures that Michael the Archangel durst not bring a railing Accusation against the Devil And Oh How unmeet then is it for this man of inferiour Dignity to rail at one so eminent in Piety and Learning Methinks 't is a pitiful shift when men have nothing but hard words to answer hard Arguments with A way the most ineffectual to the desired End viz. the confuting a Learned Adversary but the best perhaps that can be to come off For really when there is so little of solid Answer to what Mr. Baxter hath urged against the Dean this Gentlemans Treatise is beneath Mr. B's notice and his hard words deserving no other Reply than The Lord rebuke thee 2. Mr. Humfrey and the Country-Conformist must come next under the Gentleman's Pen They must be Immodest too as I am and who can help it But what is the matter what is it that occasions all this stir Really I cannot imagine unless Mr. Humphrey's Faithfulness to the Dean express'd in a way suitable to his wonted Freedom be the cause 'T is true the Countrey Conformist takes notice of Mr. H's late Book giving him thanks for that judicious Tracâ—ate saying That he had modestly and plainly rebuk'd the pride of the Dr. and given Mr. Baxter his due praise From whence our Author takes occasion to run into a Discourse on the Modesty of Mr. Humphrey and produces several of his expressions which in the apprehension of some others who it may be do more impartially yea and more agreeably to the Christian Rule weigh the nature of the Dean's Discourse c. are not so lyable to exception as our Author suggests 'T is well known that the Reverend Mr. H. is a grave Minister it may be twenty years elder than Dr. Stillingfleet for which reason a reproof though plain and open may be proper in him which would not become me or this Author especially considering that this Mr. H. is one whose inclinations to conformity are such that there can be nothing of humour to keep him from a closure with the Dean or to provoke him to an unnecessary quarrel which is enough to engage a judicious person to conclude That if such a man as Mr. H. treats the Dean severely there is somewhat extraordinary in the Dr. that call'd for it In this opinion I am abundantly confirmed when I remember what Mr. Baxter in the Preface of his Second Defence sayes of him which is That he handles the Dr. somewhat freely that is as the Countrey Conformist interprets it very honestly as the Dr. deserv'd and for this reason though our Author who it may be hath not that sense of Conscientious duties upon him as these others have does blame it yet it may be worthy commendation For what should tempt so Learned and Judicious a person as the Countrey Conformist is to be so full in approving it unless the very subject-matter of the Drs. Discourse or the mode of managing it did suggest that the greatest kindness could be shewn the Dr. was to deal plainly and uprightly in discovering unto him his sin But this is enough to expose the Countrey conformist presently to the same lash He is also immodest and why surely for no other reason that I can imagine but because he is not afraid to speak the Truth and to give to the world an assurance That the Dean's Discourse was not grateful unto every Conformist and that therefore whoever would insinuate as if the Dr. had given us the sense of all his Conforming Brethren in that great Book would abuse and injure some of the most judicious and godly among the Conforming Clergy He hath really done the true Church of England great right in making not only his Reflections on the Deans Preface but also his Remarks on the Book it self a Treatise worthy the observation of the Dean seeing the answering that as appears by our Authors silence is beyond his strength that is it is so candidly wrote as he should be ashamed to except against it I need not say any thing concerning the Reverend Dr. Owen because as our Author had spoken little of his person though more than became him but less by way of answer to his Book However it must be remembred That seeing our Author found himself necessitated to run unto the Tents of the French Papist for Armour to batter down the Notion Dr. O. hath established in proving a particular Church to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church-Government the Drs. notion abides in its strength and his Book unanswered in the sense of any sound Protestant and therefore this Feeble Defence of the Dean of Pauls is unworthy of so great a persons Animadversions And that the Dean himself is no way reliev'd by this Defender but as much oblig'd to attempt it himself as if this Defence had never been published CHAP. II. A Reply to what the Deans Substitute suggests in his censuring the Enquirers Design THIS Gentleman not being able to satisfie himself with his tedious Essay to evince the Enquirer to be a person neither very Modest nor very Peaceable gives himself the liberty of censuring the Design as if it had been rather to reproach the Dr. than to vindicate and clear up the innocency of the Dissenter Thus he suggests that Mr. Lobb wrote what he wrote to expose the Dean to popular odium and fury to persuade the people never to look into the Deans book or to stone him as an implacable enemy to all Loyal Dissenters Pref. p. 30. Book p. 6. What reply is necessary to be made unto this charge is not easie to imagine for what though I should solemnly declare That the casting reproach on Dr. Stillingfleet or any other person is what I perfectly hate will he believe me I can and hereby do declare so much but is it possible our Author should give credit to any such protestation so long as 't is almost natural for a man of his complexiâ—n to judg of others according to those over-strong propensions he finds in himself to such exposing practises However let me ask the Author what 't is that provokes him to talk so confidently of the most secret motions of my soul Why must exposing the Dean to popular edium and fury be my end What overt-acts were there of such a design Did I misrepresent the Dean in
and renders sincere Obedience to the known Will of God he shall be saved All which may be even with those who being verily perswaded that their compliances with the present Impositions are sinful durst not Conform that is The Promise of Salvation is made by Christ to many who do not conform to the Impâ—sitions of the Church of England But Salvation by our Author is denied unto such their Non-compliance is enough to make 'em Schismatical to cut them off from Christ and the hopes of Salvation which being no ways justifiable in the Conscience of any sober man the Dissenters are unjustly Excommunicated and he that so Excommunicates is Schismatical 'T is most certain That many good Christians cannot conform to the imposed terms of Communion with the Church and that for this single Reason they are Excommunicable if not actually Excommunicated from the Church that is put out of a state of Salvation The which being so 't will unavoidably follow That either the Excommunication is unjust or That the Church hath greater Power than he that is the Lord of it to open and shut the gates of Heaven If the latter then the Church sets itself up above all that is called God in this world and Christ in the other For whereas Repentance towards God and Faith in our Lord Jesus Christ is sufficient for our Salvation these add somwhat more to wit an Obedience to new Impositions threatning the neglect with Damnation But if the former if the Excommunication is unjust then according to Dr. Gunning with the addition of our Author Our Ecclesiastical Governours are the Schismaticks The Argument here in short is this He that doth unjustly Excommunicate any out of the Catholick Church is a Schismatick This is Dr. Gunning's But the Church of England shutting those out of Salvation to whom Christ hath promised it Excommunicates unjustly This is our Authors Therefore the Church of England according to the Position of our Author is the Schismatick Hereby we may easily perceive what an admirable Defender the Church of England hath in the Defender of the Dean and how little the true Protestant Clergy of the Church are beholding to this man who insists on such Notions as do necessarily lead judicious men to conclude the Church of England Schismatical But to return to our Author who leaping over all the difficulties though but hinted in the Enquiry runs unto another Question viz. From Ceremonies to Circumstances form the Parts of their Religion to the external Appendages thereunto confounding the one with the other and then runs triumphantly assuring his Reader That 't is impossible to worship God or exercise any act of Religion but it must be in some time or in some place it must be done in some circumstances therefore we may make some things a part of our Religion which God has not At this rate he fills up a great part of his Second Chapter Insisting on nothing but what had its answer in that Enquiry he attempted to confute Therefore if I should say no more than what I have in giving the true state of the Controversie it would be sufficient For it lies on him either to prove to our Conviction that We may without sin comply with their Impositions i. e. He must so far effectually enlighten our Conscience as to help us to see that the Impositions are not sinful and that we may lawfully Conform or shew That we must Conform contrary to the Convictions of our Consciences and render a blind Obedience unto their Commands Believing as the Church believes or they ought to remove the Impositions or acknowledge that our Compliances are not sinful One of these must be done Let him do either and the Controversie will be ended and the Dissenters freed from Schisme But if he cannot enlighten us to see the Lawfulness of their Impositions nor perswade us to render a blind Obedience nor remove the Impositions but plead for their continuance 't will appear That they by imposing what in their Judgments is but Indifferent as things necessary to our Salvation are the Schismaticks This might suffice as a full Answer But that nothing may escape consideration that our Author may think deserves it I le reflect a little on his main strength If there be any force in this Argument says he it consists in these two things First That all things which are in their own nature indifferent may without sin be parted with And secondly That the Opinion of Dissenters That indifferent things are unlawful in the worship of God is a just reason for parting with them For if it be not lawful to part with every thing that is indifferent those who retain the use of some indifferent things cannot meerly upon that account be called Dividers or Schismaticks and if the opinion of Dissenters that all indifferent things are unlawful be not a sufficient reason for parting with them then there may be no fault in the Episcopals will not nor a sufficient justification or excuse in the Dissenters cannot p. 9. First saith he If there be any force in this Argument it consists in two things First That all things which are in their own nature indifferent may without sin be parted with This is his mistake he should have said That if there be any strength in the Enquiry it lyes in this viz. No one indifferent Ceremony must be made so necessary a part of Religion as to be a term of Communion 'T is this he should have considered For you sin by insisting on any one or more indifferent things so zealously as to make 'em terms of Communion with your Church and consequently with the Church Catholick so as to deny us a right to Christ and Salvation for a mere non-compliance You can part with your indifferent Ceremonies without sin and open the door of Salvation to the wretched Dissenter if you will even when they cannot without sin comply with your intolerable Impositions The indifferent things you impose you impose as terms of our Communion with you which you make to be the same with Catholick Communion that is of Salvation 2. You add the second thing viz. That the Opinion of Dissenters That Indifferent things are unlawful is a just reason for parting with them For if it be not say you lawful to part with every thing that is indifferent those who retain the use of Indifferent things cannot merely upon that account be called Dividers or Schismaticks c. You should remember that I distinguished between Ceremonies and Circumstances between what is a part of Religion and Intrinsecal thereunto and what is Extrinsecal only But you run to external Circumstances that are necessary in Thesi which is off from the point in hand You run from what is Indifferent to what is Necessary as if we called you to part with any necessary thing whereas there is never any indifferent Ceremony that is grievous to our Consciences but you may part with or cease to impose 'em and yet
of the Universal Church and be sav'd they will not part with any of those things that are in their own judgment little though it be to save the Dissenters souls If they would remove what is in their own judgment but little and what may be done without their sin but what cannot be complied with by the Dissenter without his great sin the Controversie is ended the Schisâ—â— lost and the Dissenter restor'd to the Catholick Church and may be sav'd Let the World judg then who is in the fault There remaineth nothing more that is worthy our consideration unless the many slips of our Author may be esteem'd as such by the Authors insisting on my parallelling Dr. Stillingfleet and Bellarmine not only in their Dividing Principles but also in that even when by their Impositions they make the greatest rents in the Church imaginable they speak well of Union but this is only an overt-act of his inadvertency For the reason why I mentioned this was to obviate a common Objection viz. How can you parallel the Doctor and Bellarmine in this seeing the Doctor cries up Union so much as the designe of his great Book as well as of his Sermon To which I reply That though the Principles of Bellarmine were Dividing yet he cries up Union for which reason though the Doctor applauds Union yet in doing so doth no more than Bellarmine and therefore may be as much a Divider as Bellarmine notwithstanding those many plausible Discourses concerning the excellency of Union for Union is a lovely name in the judgment of such as will do nothing to obtain the thing His passing over the most momentous parts of the Enquiry without saying any thing considerable unto 'em makes a further Defence at present unnecessary I say for the present because he seems to threaten as if I should hear more of it in DUE TIME To close then this discourse it only remains that in Charity to our Author whose Affections to Dr. Stillingfleet have so abundantly blinded his Judgment that he cannot though in searching till he hath wearied himself find out any Mistake in the Dr's Preface I 'll give him an Account of a few among many and then shew what little Reason such of the Church of England who are for the Grotian or Bishop Laud's Model have to reproach Dissenters as a People carrying on Popish Designs in blasting the honour of the first Reformation § 1. An Account of some of those Mistakes which are found in Dr. Stilling fleet 's Preface to his Unreasonableness of Separation not to mention any thing of the Parallel between the Dean and the Jesuit so much insisted on in the Enquiry 1. THE Dean asserted p. 14. a suitableness between the Dissenters Pretences and the Jesuits Doctrines about Spiritual Prayer whereas I have evinced the contrary 2. That the Grounds and Reasons of the first Separation of the old Nonconformist from the Church of England are said to be the Jesuits crying down all Forms of Prayer and setting up Spiritual Prayer in the room thereof But I have proved that the first who separated did keep to a Form of Prayer 3. That the Dissenters do blast the honour of the first Reformation but they so far countenance it as to endeavour the carrying it on 4. That the Dissenters are the best Proctors the Papists could meet with their fittest and aptest Instruments that they were made the Engins of the Roman Conclave p. 16. All which the Doctor takes out of Archbishop Whitgift But an unjust Censure if not a great Mistake 5. That the Episcopacy now and in King Edward's days was the same whereas in King Edward's days they held all their Courts in the King's name but now in their own 6. That there is no considerable difference between the Reformation begun in Edward the 6ths and that carried on in Queen Elizabeths time Whereas 't is most apparent that in King Edward's time they judged the Pope to be Antichrist but in Queen Elizabeths not a word of it and many other differences All which relate unto matter of fact and therefore may be rightly called Historical Mistakes Many more might be insisted on but these are sufficient to help our Author to see that if his eyes had been good he needed not to weary himself in making a search after them without effect If this will not satisfie our Author if he will call for a larger list of the Dean's Mistakes I do assure him 't is easie enough to add a multitude more although I delight not in a detecting the Weaknesses of any § 2. Thus having given an hint of some of Dr. Stillingfleet's Mistakes found in his Preface I shall conclude by shewing what little Reason such as our Author have to make such a prodigious noise about the Dissenters subserviency to Popish Designs in blasting the honour of the Reformation Sir If the case be narrowly searched into you will find that in all times since the first Reformation those call'd Puritans were a block in the way to the Church of Englands passing over towards Rome Had it not been for the Industry of the Nonconformist as all the forreign Protestant Churches beyond the Seas are Unchurched by our high-flown Episcopal men even so they should have been abandon'd as Heretical but that the Dissenter makes such a clamour on all occasions about Popery You have very ingeniously distinguish'd between the Church and the Court of Rome and have taken the most effectual care to endeavour that favour might be shewn the Church of Rome even when you cry down Popery as if the common People had understood by Popery no more than your self namely the Court of Rome whereas they think that when you cry down Popery you are enemies to the Church of Rome A pretty juggle Popery is an odious thing even when to be a Roman Catholick is worthy of all applause Laud was no Papist he was an enemy to Popery when a cordial Friend to the Church of Rome Popery is detestable when all the care imaginable must be taken that nothing be done to the disgust of the Roman Church Consult Bramhall and Heylin to mention no more to see whether these be not their Sentiments You boast strangely of King Edwards Reformaton not considering how short of it in some things you are fall'n You represent us as blasters of the Reformation begun in his days not duely minding what one of your own Faction Dr. Heylin hath said on 't in his Preface to the History of the Reformation Take the Character he gives of Edward the 6th and make the most of it 't is this Scarce had they saith he brought it viz. the Reformation to pass when Edward died whose death I cannot reckon for an Infelicity to the Church of England For being ill-principled in himself and easily inclin'd to embrace such Counsels as were offered to him it is not to be thought but that the rest of the Bishopricks before sufficiently impoverished must have followed Durham
as a proof of what he affirmed produces some few passages from a Book written tho' not printed by Mr. H. in the year 1675. and reprinted with some alterations 1680. Mr. Humfrey gives the reasons of those alterations but withal affirms that he altered not his opinion At which our Author makes some exceptions pag. 26. of his Preface and seems to suspect the truth of what Mr. H. had said concerning the alteration of some lines in his Book without altering his judgment in that case These are his words He will not own that he hath altered his judgment in the second Impression of his book from what it was in the first but people know not mens judgments but by their words and the words of his first and second Edition contain a very different and contrary sense which should suppose some alteration What a spiteful malignant insinuation were this if Mr. H. were not known to be one that does not lye He persists upon the words like toleration which after Mr. H. hath explained is nothing but cavil and I need no more than to repeat Mr. H's own words for the reproof of this Gentleman who would not have omitted these when he cites others if he had dealt honestly by him The Dr. thinks or speaks as if the Author in reprinting the Book had changed his opinion wherein I account he is most of all out and most to blame He who drew up the Book is not one of that humour as to turn with the times but rather against them The opinion he offered in the year 75. is the same that he holds now in the year 80. Here is an alteration indeed as to more words or some other words but the same opinion or solution with the difference only of a further explication of it and nothing therein besides avoiding offence intended The Author had been wary in declaring the Toleration he proposed to be a limited one and provided against the Jesuit upon reason of State and shewed his dread of Popery in dominion but had omitted the distinction of a toleration in regard to publick Assemblies and the private exercise of a mans Religion He explains himself therefore by way of supply signifying that what he said at first should be taken in regard to the tolerating the Papist only privately as his meaning really was then and is now but fuller expressed This is the opinion he recedes not from whether peculiar to himself or not that no man should be persecuted meerly for his conscience if there be no other reason Whether he be a Dissenter of one kind or other the common rule of Christianity must be remembred he says still that we do by all men as we would be done by and that with what measure we mete to others it shall be measured to us again These words are in all the Impressions And to this purpose I cannot but note what I find in Mr. B's 2 l Def. p. 16 who after he hath spoken of Mr. H. upon this account as a man of known Latitude and Universal Charity and discountenancing Cruelty adds concerning himself And I so little fear the noise of the Censorious that even now while tht Plot doth render them most odious I freely say 1. That I would have Papists used like men and no worse than our own Defence requireth 2. That I would have no man put to death for being a Priest 3. I would not have them by any Law compelled to our Communion and Sacraments Nor can a man think but the Reverend Dean of St. Pauls himself had also some Compassion Pity and Kindness for them when he condemns such Heats as transport men beyond the just bounds of Prudence Decency and Humanity towards their greatest Enemies Pref. pag. 34. And whereas this Gentleman objects That the alteration was not made in Mr. H's Book till five years after I hope there is a good reason for it because it was so many years before the second Impression and I know not by what means it could be altered till the Book was Printed a second time I return now to the Countrey Conformist The Doctor had said in his Pref. pag. 78. upon the Principles of some of our Dissenting Brethren Let the Constitution be made never so easie to themselves yet others may make use of their grounds and carry on their differences as high as ever To which the Conformist had said There was no doubt but insufferable Hereticks might pretend Conscience and many other things for Indulgence as well as modest and tolerable Dissenters but that he thought there was no reason that they should have the same Concessions and that he hoped our Governours would be able to distinguish between those that erre in small things and those that subvert the Christian Religion This Answer doth not satisfie our Author who enquires pag. 8. But in the mean time how doth he answer the Deans Argument that it is not the way to Peace and Union and to silence Differences If I should reply to this Gentleman in other words and give him another Answer peradventure he may be unsatisfied and ask the same Question again However I 'll venture this once Many of the Dissenters from the Church of England are sound in their Judgments and agree with us in all the great Essentials of the Christian Religion and in most of the Integrals also these would gladly incorporate with us but that there are some Impositions that they cannot submit unto now certainly if these things which are the reason and cause of the Difference between them and their Brethren were removed the difference were at an end Others there are that are men of sound Judgments in the main Articles of the Christian Religion but cannot incorporate with us in the National Church if these were Legally indulged they would be free from fear their minds would be at rest amidst variety of Judgments and Practices we might live together in Love and Peace And thus I think I have told this Gentleman how many of our differences may be ended and how those that cannot be ended may yet be laid to sleep and persons made amicable and friendly As for intolerable Hereticks I shall not be their Patron only I would have them used like men and that nothing be done to them that is unworthy of the Christian Religion which is made up in great part of Love Kindness and Compassion And if thus much Union and Peace will not satisfie this Author I suppose he may look for it in Heaven but I doubt that he will hardly find it in this world I am of opinion that a cessation of Differences among Christians and Churches and a total cessation of sin will appear at the same instant I do somtimes admire that those that never expect to see the one upon Earth but are very calm and patient without it should so passionately desire the other that they can be content to move Heaven and Earth for the obtaining of it What Seneca
said of particular persons I say of Churches Optimus est qui minimis urgetur vitiis He is the best man that hath least faults and there are none without them Those are the best Churches which have the least of defects and imperfections such as are without fault are not to be found out of Heaven And as among men the strong must bear the Infirmities of the weak so among Churches the strongest and most perfect must bear the Weakness and Infirmities of those that are more defective and imperfect If our Author should say that those that I plead for and call Churches are no Churches but acompany of Schismatical Conventicles I answer I am of opinion that they are as truly Churches and parts of this National Church or may be easily so made as the Churches of France Holland Geneva Switzerland c. are of the Universal But if our Author shall please to cut them off from the Catholique as I think according to his own Doctrine he must do I shall permit him the liberty for I know not how to hinder it to cut off these from the National Church having no mind at this time to debate the Justice of his Sentence Only I will beg leave to tell him that I can by no means believe that what he doth on Earth will be ratified in Heaven or that God will damn all that he gives up to the Devil If what hath been said doth not satisfie our Gentleman give me leave to suppose him a Minister of the Reformed Church in France be it at Charenton Caen Saumur or where you please and let me suppose that some Gentlemen of the Roman Catholick Religion address themselves to him after this manner Sir We pity your state and condition and have a kindness for you for though you be an Heretick you are one of human race the King our Master will have but one Religion in his Kingdom and you must comply with him or else you are undone your Estate your Liberty and peradventure your Life must all be sacrificed to him for he is resolved and peremptory in that resolution all must serve God the same way or they must bear the punishment of refusing it Here are the Subscriptions that are made by the Catholick Clergy do but set your hand to them and you 're safe and may share with them in the Preferments of the Church To this our Author answers Gentlemen I bear an honour to our Puissant and Invincible Monarch and am very ready to obey all his just commands but in this particular I pray you have me excused God is a King superiour to our Prince and must be obeyed before him I fear His Majesties Displeasure and Vengeance but I am much more afraid of that of God the one may hang or break me upon the wheel but the other will damn me for evermore I beseech you therefore interpose with his Majesty on the behalf of me and my Brethren that we may have the same liberty of worshipping God as for many years past we have enjoyed under him and his Royal Predecessors We vow all Duty and Allegiance to his Person and Government we will defend them with our Lives and Fortunes and we have nothing so dear to us unless it be our Consciences which we are not willing to sacrifice for his just Honour and Advantage The Subscription you propose I cannot make without the offence of God and my Conscience And I must beg his Majesties Pardon if I chuse to obey the God of Heaven before his Vicegerent here on earth The Catholick Gentlemen replies His Majesty is willing and resolved to put an end to all Differences and Controversies in Religion he is weary of those eternal Squabbles that are managed by Divines of different perswasions The Temple of Janus shall be shut he will have no more Religious Wars among his Subjects To grant you the Liberty of serving God after your own Way is not a method of ending Differences but of perpetuating them For when you are pleased others may succeed to you and under pretence of Conscience carry on Differences as high as ever Let our Author answer the Argument of these Catholick Messieurs and I do humbly conceive I may be able from his own words to answer that of the Doctor if it be not sufficiently done already but let him not misunderstand or pervert my words I do not affirm that the Impositions in the Church of England and those of the Church of Rome are equally wicked burdensome and offensive all that I say is they are both unlawful in the judgment of those that do refuse them and the Arguments against relaxing those Impositions or granting Liberty to those that do refuse them are the same and must receive the same Answers Pag. 9. The Conformist had said That he hoped our Governours would distinguish between those that subvert the Christian Faith and those that err in small things Our Gentleman answers Thus our Governours have distinguished already and yet it hath not put an end to our Controversies nor is he the Conformist sure that once more distinguishing will do it To which I reply That when and where our Governours have made this distinction I confess the Countrey Conformist is as ignorant as our Author will needs have him in the Constitution of our Church p. 10. What particular persons may have done I do not enquire but what the Governours of our Church have done They have determined the conditions of Communion and upon what terms the Clergy may minister at the Altar but where by any publick act they have distinguished between the great essentials of the Christian Religion which must be believed and lesser errors that may be tolerated I do not know and cannot find If this Gentleman thinks that all things imposed as conditions of Communion either upon Laity or Clergy in England are of the essence of Christianity and that all who have other apprehensions concerning them are damnable Hereticks let him enjoy his Faith to himself I am not like to become his proselyte nor I think many others P. 10. Our Author proceeds Will not the excluded parties cry as loud for Liberty of Conscience and complain of persecution as they do now Either these are good arguments or they are not If they be they will hold good in all cases that men must not suffer for their consciences but be allowed the free exercise of their Religion according to their own persuasions If they be not let them leave off the pretences of scruples and tender consciences with that liberty and freedom in exercising their Religion which they challenge as their natural birthright and demand no more of that than what the merit of their Cause requires In this discourse there are more strange things than one 1. He declares that if those arguments that are brought for free exercise of Religion from scruple and tenderness of Conscience be good they must be good in all cases The meaning is this One
out a Constitutive Head and an Ecclesiastical Constitutive Head by Christs Institution and to say that all this is true without one is to me a perfect contradiction When he goes on then p. 566. to prove that this is all that is or can be required to make a National Church One by two Arguments I answer If there be so much as this indeed required his two Arguments must prove it not onely to be One but one Political proper Church with an Ecclesiastical Constitutive Regent part to it The Bishops he says have equal power by Christs appointment and rule not by Superiority but by Consent that is not by Superiority over one another but they do rule by a Superiority I hope over the people and that is an Aristocratical Government and when the People do consent to Unite in Communion with them this makes them Members he says of that Political body And these are his two reasons p. 566 and 567. which need no other Animadversion but this notice of them The great questions onely are whether this indeed be the will of Christ that the Catholick and so every National Church as he states the matter should be ruled by these Bishops as Colleagues that is by a Government as he calls it by consent and if it be how it should come to pass that we have not in England such a Government where there is for certain no such Rule by consent of the Colledg without a Superiority but by a Superiority or a Supremacy of the King who is the Head of these Bishops themselves as well as the Nation This I make not my Province P. 568. He hath four things for the strengthning the Government of his Mintage and then concludes that if Mr. Baxter can give him one reason why this may not be called one Church or Ecclesiastical Body Politick without a Constitutive Regent part he will think farther of it To which I answer and tell him presently why this cannot be called one Church or Ecclesiastical Body Politick without a Constitutive Regent part the reason is because it is a Body Politick Ecclesiastical with a Constitutive Regent part and so he need think no farther of it And this Answer being of another nature then that which he fancies like to be made him in the next page p. 569. I need say nothing to that nor the next p. 570. but come on to p. 571. for now he hath prepared the way as he says to justify the Doctor Well where there is a Political Church says Mr. Baxter there must be a Constitutive Head The Doctor answers there may be the true notion of a Church without one I Reply This is a coming off but the question indeed at the bottome is whether it be the true notion of the Church of England The Doctor argues If it be necessary that every Church must have a Constitutive Regent part as essential to it then it unavoidably follows that there must be a Catholick Visible Head to the Church Catholick Visible This Argument the Deans Defender thinks unanswerable But we reply the Argument is such as needs no Answer and it may easily be Answered In the first place it needs no Answer because the thing it would prove is but what we can grant him that is a Visible Head to the Catholick Church Christ is that Head we say and he is Visible When he was on earth he gave Laws for his Church and Commissionated Officers which are Rights of a Head He after appeared to Paul and Commissionated him and is now Visible in Heaven This is plain proof in Reason Sense and Scripture and not to be jeered off and therefore in the first place the Doctors Argument needs no Answer In the next place we say farther it is easily Answered for we deny the Argument If it be necessary for a Church to have a Constitutive Head it follows that the Catholick Church must have a Constitutive one but it follows not that it must have a Catholick Visible Head or that that Constitutive Head must be Visible This in truth is introducing four Terms into the Argument which we know is false Arguing When there is put more into the thing Asserted in the Consequence then there is to prove it in the Antecedent in an Hypothetical Syllogisme it is all one as to argue with four terms in a Syllogism that is Categorical But the Doctor says he puts more strength in it The question is about the Catholick Church whereof particular Churches are parts and they being Visible do require the Constitutive Regent part to be Visible I Answer though here be more words here is no more strength put into the Argument I still deny the Consequence For though the Catholick Church consists of Particular Churches which are Visible it consists also of that society in heaven which is not Visible Christs Body is but one Body whereof part is in Heaven and part on Earth and while the Head is in Heaven it follows not that because part of the Body is Visible therefore the Head must be Visible It is all one as if he should argue thus Particular Churches are on Earth and if Christ be Head of the Catholick Church whereof they are parts he must not be in Heaven And when indeed this is one and the same Argument and we know it to be false we do justly deny the Doctors Argument Suppose a man so high as that his head reached above the clouds will you argue that this person hath no head because his head is not visible I deny the Argument There is really nothing hard in the Doctors Argument but to understand why his Defender whom I value for his Parts should come to think it unanswerable It may be the Doctors confident word at first it undenyably follows drew on this apprehension and he hath fetcht the Argument over so long till he hath put enough in it to make himself believe it We are far says he from asserting that the Universal Head must be Visible if the Subordinate be so he should be as far from asserting the Head to be Visible because Particular Churches or the Members are so but this we assert that if no Church can be a true Visible Church without a Subordinate Visible Head then the Universal Church cannot be a Visible Church without a Subordinate Catholick Visible Head p. 574 575 576. This he takes to be the Doctors Argument and he will make the consequence hold before he has done with it But against whom does the Doctor and this man argue Is it not against Mr. Bexter and did Mr. Baxter ever say this that there can be no true Church without a Subordinate Head under Christ Is not Mr. Baxter a Protestant as well as the Doctor and do they not both maintain the Catholick Church to have one onely Supreme Head and no Subordinate one in Earth If his Defender hath found out one who is not the Pope but the Colledge of Bishops I desire Doctor Stillingfleet
to appear above board and to let us know whether he will set up also for that notion and defend his Defender Mr. Baxter is a man who understood Politicks and stated what he understood but the Doctor was at the present raw and put into his arguing he did not know well what that is the truth on 't and forasmuch as this man hath undertaken to interpose between shame and the Doctor I will tell them both plainly the Doctor may be ashamed to put in a fourth Term into his Argument and this man truly takes the shame on him by bringing in a fifth also That which Mr. Baxter said was this That every proper Political Church must have a Constitutive Head and the Doctor both leaves out the words Proper Political and brings in the term Visible Therefore the Catholick Church says he must have a Constitutive Visible Head The Interposer now to take off this shame from the Doctor hath taken the right course I say for he comes and does worse and that is puts in a fifth term also into the Argument If every Church when he should say every Proper Political Church only if he speaks to Mr. Baxter must have a Visible Subordinate Constitutive Head then must the Catholick Church have such a one But that having no such a one a National Church as well as the Catholick may be without a Constitutive Head This is the Reasoning in the summ I say in the sum for it is no matter for more of his words that puts me and Mr. Baxter as he says at such a loss as is irrecoverable And does he not indeed take off the shame from the Doctor by taking it thus upon himself Suppose another should put a sixth term into the Argument and argue If no Church can be a true Visible Church without a Visible Subordinate Monarchical Constitutive Head then cannot the Catholick Church visible be a true Church without a Visible Subordinate Monarchical Constitutive Head Who could doubt now any longer but Mr. Baxter must yield to a plain Confutation or bring in the Pope presently without remedy But did Mr. Baxter I pray lay down the Proposition from which this Consequence by this means is indeed made unavoidable No you will say this were to wrong Mr. Baxter to put in the term Monarchical and would spoil this mans Goverment by Consent quite I say likewise that this Author wrongs him to put in this term Subordinate and the Doctor by putting in the term Visible Mr. Baxter hath neither of these terms in his Assertion and if you cannot argue from what he hath said that the Pope is Head of the Catholick Church Visible you cnanot argue from him that it hath any Subordinate Head or Visible but a Constitutive Head only whether Visible or Invisible It is nothing else but the Fallacy whereby the Opponent puts in more into the Argument then is granted by the Respondent which I think we called at the University Fallacia plurium interrogationum vel dictionum for whether the diverse things are interrogated or argued the Paralogism is the same that hath made all this pother as this man phrases it which seeing it is on their side I will give over any farther persuit of this Chapter There is one thing only and that is the main thing not to be omitted The Dean in his Determination of this point does hold that Consent is sufficient to the making a National Church understanding by that Consent a Consent to be of it The Deans Defender holds the Church to be a Government by Consent meaning by it the Consent of the Bishops These are two contrary things the one making the Church not Political and the other makes it an Aristocracy and yet intends to justifie the former But neither of them are in the right The Church of England is not a Church by Consent onely without a Head nor a Government by Consent by the Colledge of Bishops but it is a Political Church with a Constitutive Regent part which is the King according to my Papers That the King is the Head of it appears by the Statute that declares him Head of the Church as it is called the Church of England It appears by other Acts that give him the same Supremacy the Pope usurped It appears by the First Fruits and Tenths of all Benefices given him as the Supream Head of the Church It appears by Cromwell who was made Henry the Eigths Vicar General and Vicegerent and sate in the Convocation as Personating the Head of it It appears by this Reason of my Book Where the Rights of Majesty are there must the Headship be placed Legislation and the Last appeal belong to him It is the King gives Authority to the Canons in so much as when a Law cannot pass without a Parliament the Canons becomes valid by the Kings own Ratification And there can be no Appeal in any Ecclesiastical cause from the King Again it appears most unanimously by the Ministers Prayers every Sunday giving him the Title of Supream Head and by the Oaths of Supremacy and Alleigance If the King be not the Head accordingly then must the Clergy generally be both Lyars and Perjured Persons From this truth then which is beyond opposition it follows that a National Church is of Humane appointment and not of Divine right that is indispensible It follows that it belongs not to the Essence of the Church of Christ to be National but that this is a consideration accidental to it It follows that such a Church may receive its Constitution at first and a new form or mould at any time as is most convenient to the State and most conducive to the glory of God in the good of the People It follows that a Reformation of the Government of our Church by the introducing some such new form into it as shall be more conducive to the ends of Holiness and Peace than the present Form does were a most desireable thing and fit to be tendred to the Wisdom of Parliament It follows finally that seeing the model that is hammering by this Author is proposed as strictly of Divine Right which is therefore the most direfull Schismatical Scheme that can be proposed in regard to Dissenters excluding them thereby out of the body of Christ and consequently from salvation besides dangerous to the Supremacy of the Magistrate and unanswerably faulty in many respects so that it cannot be received or indured it is fit that a model more agreeable to the power which is proper to Kings and less exceptionable in regard to the Conscience of the Subject were exhibited in the room of it and if it be such as would make the Prelates onely the Kings Officers to execute under him such Government of the Church as belongeth to Kings as this Author so well expresses it p. 275. so as the Nonconformist and Conformist may share I shall not for the dislike of any one or two men or party who are designing an Antipodes
formed of an Independent National Church Political but not to be held as the Congregationalist supposes his Particular Independent One and They their Catholick to be of Divine but of Humane Institution for it is manifestly a thing Accidental to the Church of Christ that the Supream Magistrate and the whole Body of a Nation are Christian It should be declared then in such a Bill of Act of Parliament that the Church of England consists of the King as the Head and all the several Assemblies of the Protestants as the Body A Discrimination between the Tolerable and Intolerable is never to be gain-said by any Wise Man It is not for me or any One persons but a Convocation or Parliament to prescribe the Terms of National Communion but I would have all our Assemblies that are Tolerable to be made Legal by such an Act and thereby parts of the National Church as well as the Parochial Congregations That the Bishops should be declared Ecclesiastical Officers under the KING acting Circa Sacra only by Vertue of His Authority and Commission As Jehoshophat appointed Officers for Government in the Matters of God and the Kings Matters So should the Bishops be in Our Ecclesiastical as the Judges are in Civil Matters the Substitutes of his Majesty and Execute His Jurisdiction Upon this Account if any of the Eminent among the Non-conformists were Chosen to be Bishops they could not refuse it Let two or three the most fit of those Parties be the next that are called to this Function upon such an Act an commanded to Hold it and then would UNION indeed Commence Their Work in general should be to Supervise the Churches of both sorts in their Diocesses that they all Walk according to their own Order agreeable to the Gospel and the Peace of one another I am sensible unto what Distress a Congregational Minister may be brought in the exercise of Discipline over some potent turbulent and refractory Members and what Relief he might find in such a 〈…〉 al Ecclesiastical Officer as this I am sensible how the many inconveniences supposed of Congregational Episcopacy by this one onely means may be salved This shall Advance and not Lessen the outward Power and Honour of the Bishops I humbly Motion a Third Clerk for the Convocation to be added to the Two in every Diocess and chose out of the Non-conformists for the Unanimous prosecution of Holiness and Concord throughout all the Churches And the two Provinces of Canterbury and York should Unite in this Convocation for the making them one National Church and not two Provincial ones in a diverse Assembly By this means should one Organ more be added to this great Political Society for deriving an influence from this Head to these parts of the Body as well as Others which now seem neglected and to have no care taken of them It were the part of such a Convocation to Decree that neither Church should Unchurch one another That no members of Either should depart from One Church to the Other without a sufficient peaceable reason That when a man hath his choice to be of One Church which he will in regard to Fixed Communion he should Occasionally come also to the Other for maintaining this National Union There are these and other things of such a nature as these I should expect then would be moulded into Canons that kindly preventing all our scruples would render the Nation happy in the satisfaction of both Parties An Act of Parliament to this purpose would make the Church of England to be in Earnest such a Church as the Church-men would have us still think it the Best Constituted the most Exemplary and the most Glorious of any that is or indeed that well can be in this World But is not all this at last too Erastian I answer No. We suppose that every Parish where there is a Pastor and a Flock does contain in it such a Particular Church as is of Christs Institution That Christ committed to every such Church a compleat power of Doctrine Worship and Discipline That what Christ hath committed to his Church cannot be taken away by any That the Authority of the Magistrate is for care and oversight and so to protect and maintain this power but not to destroy it That the Church as National and Diocesan as part of the National and Parochial qua Parochial as part of the Diocesan are of Humane institution and owe their power and preservation of it to the Supream Magistrate That as the Magistrate does not take away or invade but preserve the power of the Keys invested in the Miinster but given with the Pastor himself to the Church No more can the Diocesans that Derive from him assume it to themselves and deprive the Particular Churches of it That so long as this Power is preserved there is no Erastianism maintained as to a Particular Church and as to the National there is no danger of it And thus I have offered my Mite to the Sanctuary that is so much as I have and what I think fit for Cultivation by Others whom GOD shall make Wise-hearted and Concern'd for the Welfare of Sion There is Room also here left for the farther Invention of Such in regard to many the like things as or greater then these For they that will may see something more in a few Sheets in part Entituled Animadversions upon the Debate between Dr. Stillingfleet and Mr. Baxter Concerning the National Church and Head of it J. H. THE END