says To tolerate unruly and vain Talkers and Deceivers who vent their idle fancies to corrupt and withdraw others from the simplicity of the Truth be an Indication of more cruelty than to Tollerate so many Thieves and Murtherers upon publick Roades and Highways This Answerer is by no means to be tollerated having manifested himself so unruly and vain a Talker and Deceiver as he hath done Query XXVII Whether can any think That they who Persecute Christ in his Members despoiling them of their goods and Imprisoning their Persons and that too for their faithful adhering to the plain and undoubted commands of their Heavenly Soveraign will speed better at the great day of account than those whom Christ himself hath told us shall be then rejected but for not visiting and relieving his poor Members when in want in sickness or any other Adversity Reply to the Answer to this Query INstead of Answering this Query 'T is very judiciously objected It hath many things questionable in it And with as great Judgement and to as little purpose he likewise tell us That none are true Members of Christ besides those that are Vnited to his Church for that Christ is the Head and his Church his Body and as he also judiciously observes no one can be a Member belonging to the Head unless he be some way or other Vnited to the Body But sure our Answerer is the first pretended Christian that ever questioned the soundness of Christs Body the Holy Catholick Church or that a Christians joyning to it might endanger his internal Vnion to Christ who is Hâ—â—d And wherefore doth he here tell us what the Query neither denies nor questions That the Church of England is a sound part of the Catholick Church unless to manifest his Dialectick Art in proving That whoever in any thing withdraw themselves from any part of Christs Body cut themselves off from Christ the Head and therefore they who withdraw Communion from the Church of England though but in the least minute Circumstances or Ceremonies belong not unto Christ. So that it seems with this Learned and Judicious Answerer out of the Ceremonial Pale of the Church of England there is no Salvation and if any are punisht for so cuting themselves off from Christ the Head their punishment is no persecution Quod erat demonstrandum Great wits according to the Proverb have short memories he could not else have so soon forgotten which he but now reprov'd the Independants for viz. Their evaâ—uating one main Article of the Christian Creed Faith in one Catholick Church For that as he said They restrained it to themselves whereas he so restrains it to the Church of England as that he allows of none withdrawing themselves from her Communion to belong unto Christ the one main Article therefore of his Christian Creed Faith in one Catholick Church is it seems Faith in the Church of England or rather Faith in whatever Church is uppermost And though out of her there is no Salvation yet for Arguments sake he will suppose That those who separate from her Communion even in her very Ceremonies are notwithstanding such their separation real Members of Christs mystical body yet none of them he says are persecuted for their faithful adhering unto Christ or the undoubted and plain commands of their Heavenly Soveraign nor does the Query say they are But supposing as he supposeth That any should be punisht for assembling together to Pray or partake of the Ordinances of the Gospel which Christ hath Instituted and requires the observation of would not such be persecuted for their faithful adhering unto Christ and to the plain and undoubted commands of their Heavenly Soveraign But says our Answerer Let the Gentleman produce one Person that ever suffer'd for performing any essential duty of Christian Religion We know not what he may esteem an essential duty of Christian Religion who is one with him who declares the outward worship of God to be no part of Religion But if he will allow Praying Preaching and Administring the Sacraments to be essential duties of the Christian Religion as by all good Christians they have hitherto been esteemed He need not go beyond his own Parish to meet with those who have suffer'd and deeply suffer'd even by his Instigation for the performance of those duties But he tells us 'T is not for the performance of those duties but for the disorderly and Irregular way of performing them that they are punisht Very good By what Rule then does he judge the way of their performance Disorderly and Irregular all order consisting in the due observation of some Rule Now if he will tell us of any Rule they therein transgress which he will abide by he hath said something to the purpose He tells us indeed They are punisht for not doing them in that due manner as is enjoyn'd them by their Superiours yet does not say The injunction of Superiours is the Rule whereby they are to be perform'd Nay he says If the Governours of the Church did command a worship that were Idolatrous or superstitious or did appoint vain foolish and ridiculous Ceremonies they were not therein to be complyed with So that the Injunctions or Commands of Superiours are not by his own confession this Rule But he tells us They are punisht for being disorderly in their Stations and Callings and for being disobedient to Government and Laws If by being disorderly in their Stations and Callings he means as he elsewhere says Their Vsurping the Office of Bishops as well as of the Inferiour Clergy He hath thereon already had the Judgement of as Learned and Judicious a Divine as most the Church of England can boast of And for their being disobedient though he hath advised us to resign up our selves unto the Fathers of the Church He hath not yet told us they are to be obeyed in whatever they shall or may command us So that neither can the commands of Governours nor Laws of Superiours be this Rule nor indeed ought else but the will of God revealed in his word To the Law and to the Testimony was the old Rule and the Divine Institution is still the only Rule to judge of the Orderly and Disorderly performance of all Religious duties â— by and if the manner of their performance be not according unto this Rule it is indeed Disorderly and Irregular and suffering upon that account may be esteemed a punishment rather then a persecution as may likewise their sufferings who are disobedient to the Laws and Governments of men in all civil and secular matters and concerns and theirs also who censure the Actions of Authority Vsurp the Office of the Ministry endanger the peace of the State and violate the Vnity of the Church Nor are there greater violaters of the Churches Unity than they who impose on Christs Disciples other conditions of Church-fellowship and Communion than Christ or his Apostles ever enjoyned or required And so far I agree with
Persons become Members of the Church of Christ are two different Questions and even this which is his own he answers not distinctly for by his first way They become Members only of the Catholick Church visible By his second They become Members also of the Holy Catholick Church the mystical Body of Christ so that without distinguishing what is here and there meant by Church we are not like to be much edified by this Answerer That a visible Profession of Christianity Entitles men to the Priviledges of the Church in the second acceptation of the word may be true which yet with his good leave their Debaucheries and Immoralitys may again deprive them of notwithstanding the Church at Corinths delay in casting out the incestuous person But 't is not every vice or error in a Member of a particular Church that Unchurches them St. Paul therefore might very well own the Church at Corinth for a Church notwithstanding the Debaucheries and Immoralities that were in some of its Members But the tolerating them was certainly a Crime which the Parable of the Tares and Wheat will never justifie for though they were to grow together till Harvest it was not in the Church but in the world for so our Saviour declares the field to be Nor will the parable of the Net and good and bad Fishes contained therein give any more countenance to this fond Assertion that Debaucheries and Immoralities are or may be tolerated in a Christian Church or that Debaucht and Immoral persons are not to be debarr'd the Priviledges thereof If that be as it seems to be this Answerers meaning the Apostle commanding that the Incestuous person be delivered unto Satan i. e. cast out of the Church the Kingdom of God into the world the Kingdom of the Devil Query III. Whether the Parochial Churches within these Nations and the worship therein us'd be according to Christs Institution or the Rule and Order of the Gospel Reply to the Answer to this Query THis Query relating to the former hath respect unto the means whereby Christians become a Church of Christ and aim'd at their Information or satisfaction who doubted whether Co-habitation or mens living together within such or such a Precinct having a Priest or Curate so and so set over them be the formal cause of an Instituted Church of the Gospel And whether such Societies meeting to worship God by certain set or prescribed Forms of Prayer and Administration of the Sacraments be according to Christs Institution or the Rule and Order of the Gospel which this Answerer not thinking good to speak to requiring only the contrary to be showne leaves his Reader therein as much unsatisfied and to seek as before while he troubles himself with enumerating such particulars as are not here questioned nor were ever intrâ—ded by the Query which respected more the manner then matter of worship and formal cause only of an Instituted Church of the Gospel Query IV. Whether it be not the duty of every Christian to withdraw from every Brother that walks disorderly and not after the Traditions received from the Apostles Reply to the Answer to this Query WE have an affirmative answer here which could not well be denyed us since it is but what the Apostle commands But then he tells us from an excellent Expositor what disorderly walking is by which it seems we are only to withdraw from such as withdraw their Obedience from the Church and like disbanded Souldiers run away from their Colours where by the way disbanded Souldiers are improperly said to run away forsake the Service of their Superiours and Commands of their Bishops c. and with such he tells us we are not to have any familiar or friendly conversation But this withdrawing says he concerns only private Persons and yet private Persons are not totally to withdraw themselves from such disorderly walkers till so and so nay even then we are not interdicted all Society with such a Person So that we are little edified by this Answerer or his excellent Expositor as to our duty of withdrawing which they do not convince us ought to be only from the civil conversation of such as withdraw their obedience from the Church or as forsake the service of their Superiours and commands of their Bishops and not also from the Religious Fellowship and Communion of such Bishops and Brethren as in the Worship and Service of God walk not according to the Rule and Order of the Gospel Query V. Whether it be not the duty of every Christian to chuse the Communion of the purest Church And whether in the choice thereof is he bound to follow his own Judgement after the best information he is able to attain unto or other mens Judgements against his own Reply to the Answer to this Query LIttle of what hath been here said is to the matter in Question though in a peevish and froward manner he tells us If there be a purer Church they may betake themselves to it Whereby he seems to acknowledge That it is every mans duty to chuse the Communion of the purest Church Nor does he say that in the choice thereof a man is bound to follow anothers Judgement against his own and if he be not why are any molested for but doing their duty and though possibly they may be mistaken in their choice yet while they are so by misfortune and not their fault God will pardon it and men ought not to punish it at least while therein they hurt none but themselves Yea but says this Answerer They introduce confusion in all the Parishes of this Kingdom in setting up one Altar against another and removing ancient Land-marks expressly against a Divine Prohibition which is not saith he to embrace the Communion of the purest Church but to cast a mans self out of the Catholick Church But does this Learned and Judicious Answerer really believe That they who Separate from a Parochial or National Church do thereby cast themselves out of the Catholick Church Does he believe the French Protestants cast themselves out of the Catholick Church when they Separated from their Parochial Churches or from the National Church of France Or that the Parliament went expressly against a Divine Prohibition in removing an Ancieut Land-mark when they gave new Bounds to St. Martins Parish by taking Covent-Garden out of it And what do they who in this Nation worship God in Assemblies Separate from the Parochial Congregations more then all the Reformed Churches in all Popish Conntries in Europe both do and have done ever since they had a Being and yet I hope they set not Altar against Altar or if they do let him shew the evil of it His objection against Dissenters being let alone or snffer'd to go on in their way in that it will as he says administer occasion to the Enemies of our Religion to come and take away both our Place our Church and Nation is but the old objection the Chief Priests
it the visible Unity of Christian Communion in the external Administration of Gods Sacred Worship in a National Church only that is the main Principle of all Christian Amity and affection certainly if variety of Rites in a National Church cause divisions of Judgement and of affection variety of Rites in the Universal or Catholick Church will cause the same also so that it is a visible Unity of Christian Communion in the external Administration of Gods Sacred Worship throughout the Universal or Catholick Church that is the main principle of all Christian Amity and affection experience telling us what sad Divisions Feuds and Animosities have and do daily arise among Christians from the variety of Rites in the external Administration of Gods worship enjoyned by particular Churches of several Denominations even to the destruction of that external as well as internal Unity which is the great Essential of Christianity and which Christ so earnestly recommended to his Church So that if the Internal Unity of the Church as well as External Unity of Christian Communion in the publick Administration of Gods Sacred Worship be desirable as most certainly they are and ought to be They are no otherwise to be attained then by all Christian Churches Universally adhering to the Rule of the Gospel and enjoyning no other Rites or Ceremonies in the external Administration of the worship of God and requiring no other conditions of Church-Fellowship and Communion then that enjoyns and requires Nor hath our Answerer more reason to say That many Assemblies of Christians Independent one 〈◊〉 of another though living under the same civil Government do weaken and will at last destroy Christianity Than others That National and Provincial Churches rejecting at the Popes Supremacy destroy the Unity of the Church and endanger the very being of Christian Religion Nor yet That from such small beginnings and Independent Communions there would have been no more possibility to have spread and propagated Christianity in the world than an Army divided and scatter'd into Parties could be able Encounter with another that was Vnited and observ'd all the Orders of the chief commander since as the Apostle tells us God hath chosen the weak things of the world to confound the mighty and experience hath told us That from such small beginnings and Independent Communions Christianity hath been spread and propagated over the world But if as he intimates An Army divided and scatter'd into Parties is not able to Encounter another that is Vnited and observes all the Orders of the chief Commander How will those National and Provincial Reformed Churches which are but divided and scatter'd Parties of the Christian Army and Independent one 〈◊〉 of another be able to Encounter the Papacy which is United and observes all the Orders of their chief Commander So strangely does prejudice and Partiality blind men as that they see not how they argue against themselves unless they are of that Army whose Principles and Practices they embrace and follow while they would be thought to skirmish with it This Answerer may therefore know if he pleases That though the Church be compared to an Army it is not in being like Officer'd as having a Leiutenant or Vicar-General Major-Generals Colonels c. or such like subordination of Officers depending upon or centering in one and yet th◠is not without her Officers who though at the head but of single Companies observing all the Orders of their Chief Commander are and have been able to Encounter the United Power of Men and Devils making War against the Lamb and his followers But our Answerer having explain'd as he tells us One of the main vitals of Christianity viz. The Vnity of the Church advises his Reader farther to consider That in the days of Christs abiding upon Earth there could not possibly be any Law for the preservation of its Vnity for the reason he mentions and therefore Jesus Christ gave Power and Authority to his Apostles and their Successors to Institute such Ceremonies and Rituals in Religion as they in their own Prudence should judge most agreable to the manners and Customs of the Nations they should convert and which tended to promote true Piety and goodness in their hearts and lives But for this the Reader is desired likewise to consider we have but his bare word he not offering the least proof of any such Power committed by Jesus Christ to his Apostles and their Successors the Commission he gave unto his Apostles being but to teach the observation of such things as he had commanded them so far was he from leaving it to them and much less to the prudence of their Successors to Institute and appoint such Rituals in Religion as they should think good These things therefore are fondly and groundlessly asserted and no less inconsistent with what himself but now said than repugnant to the Gospel For if those Rites which were agreeable to one sort of People would not be so unto others and the Governours of the Church were to appoint as he says such Rituals in Religion as in their prudence they should judge most agreeable to the manners and Customs of those Nations they should convert what becomes of his main principle of all Christian Amity and Affection The visible Vnity of Communion in the external Administration of Gods Sacred Worship which he but now told us ought to be uniform and undevided 〈◊〉 it is so far from being impossible that in the days of Christs abode upon Earth there should be as he says any Law made for the preservation of the Churches Vnity that it is altogether impossible as hath been demonstrated that any but Jesus Christ or less then an omnipotent Power should be able to Enact any such Law Neither hath our Lord Christ Instituted any Rite or Ceremony in Religion but what will very well suit with the Manners and Customs of all Nations He would never else have commanded his Disciples to teach all Nations to observe all things whatsoever he commanded them Yet so fond is our Answerer of his fancies as to repeat them in telling us That when Christ made void the Law of Ceremonies in the Jewish Church he intended though he gives us no evidence of such his intention to inspire the minds of his Apostles and their Successors with so much soundness and integrity of wisdom and understanding that they should be able by their own Reasons to Enact such Laws and Orders as should preserve the external Vnity of the Church and render Religion so amiable as that it should not be quite naked and destitute of all external Ornament and Beauty In which he expresses but his own vain and carnal thoughts of Religion Christian Religion being certainly most amiable when most suitable to the simplicity of the Gospel the beauty of whose worship consists not in external Rites and Ceremonies in which even where they most exceed it comes far short of the Ceremonies and Ordinances under the Law and yet the
l. 27. r. hers p. 11â— l. 9r and Superstition p. 118. l. 6. r. sayes p. 125. l. r. Churches obedience p. 127. l. 9. r. in no wise p. 132. l. 31. for Kings r. kindes p. 133. l. 7. r. aide p 135. l. 10. r. Nursing p. 136. l. 18. r. And so p. 138. l 3 r. Mahumatism l. 15. r. of others l. 16. r. i.e. such p 140. 25 26. r. gaudentem p. 142. l. 10. r. neatly p. 144. l. 17. r. their duty p. 151. l. 6. r. Authors l. 14. r. Murther p. 153. after l. 26. r. with a designe and purpose to ensnare the Consciences of Inferiours much less shall we take upon us to determine what humane Laws thwart c. p. 15â— l. 10 11. r. Instructions l. 14. r. the Kings p. 156. l. 21. r. these p. 161. l. 21. r. endear his l. 26. r. passed a p. 166. l. 9 10. r. Superstitions Query I. Whether hath Christ Instituted a Gospel Church Reply to the Answer to this Query CAvils at expressions tending only to an unprofitable strife of words ought no less to be avoided then foolish and unlearned Questions This Answer therefore who so early as in his Title Page caution'd his Reader against the one should not himself have so soon obtruded on him the other 〈◊〉 What Prerogative preceeding Ages had above the present to Coyn Phrases in Divinity we should be glad to be informed Or if no expression may be therein us'd we meet not with in the New-Testament we may no longer use Sacrament nor Trinity which are not to be there found And yet a Church constituted and Goverâ—'d according to the Rule of the Gospel may as properly be term'd a Gospel-Church as a Church Constituted and Govern'd according to the Laws of a Nation be term'd a National Church an expression frequently us'd by this Answerer though he meet not with it in the New-Testament Nor possibly in Antiquity at least to express a Christian Church But having given us the Queries meaning in his own words he acknowledges that Christ hath Instituted such a Church Query II. What is an Instituted Church of the Gospel and by what means do Persons become a Church of Christ Reply to the Answer to this Query AS in all Disputations 't is necessary the Terms be agreed upon so here what is meant by Church which in Scripture hath divers acceptations for by Church there is sometimes understood the Elect only or mystical Body of Christ by some called the Holy Catholick Church Sometimes again the universality of the Professors of Christianity commonly called the Church Catholick visible And sometimes by Church is meant only a particular Church or Society of Christians united for the performance of the worship of God in the same individual Ordinances according to the Order by Christ prescrib'd Such was the Church at Corinth the Church at Jerusalem the Church at Antioch the Seven Churches in Asia and divers others mentioned in the New-Testament and is the Church here inquired after To which this Answer in saying The Church or the Christian Church is God's Family or Houshold c. answers not the Question not being concerning the Church in the 1st or 2d acceptation of the word But had he said An Instituted Church of the Gospel or as he expresses it A Church Constituted and Govern'd according to the Rules of the Gospel is a Society of men joyning together in the Profession of the Christian Faith having right Pastors or Officers invested with Power to Guide and Govern them in the ways of God and to dispence unto them the Ordinances of the Gospel which none but a Church in the third acceptation of the word hath it might have past for an answer to the Query though not so full and clear a one as might have been given But whereas he says He hopes there may be as well such a National Church in England as there was for above fifteen hundred years in Palestine among the Jews If by such a National Church he means only a Church having National Church-Officers over it as had the Church of the Jews no man sure doubts it But if by such a National Church he means a National Church of Divine Institution we see not whereon he grounds his hopes since it hath not pleased God to Institute or appoint any such National Church under the Gospel Nor does the Church of England pretend to any such original as is evident by the Statute of the 25th of Edward the 3d. Where it is declared to be founded in Prelacy by the Kings and Nobles of England without the least pretence to a Divine Institution as had the National Church of the Jews There is no doubt but that Christ as he says would have his Church Catholick as well as Holy yet not always so Illustrious or visible as to be seen and owned by the world And though whole Nations were to embrace the Christian Faith and upon that account to Constitute the Christian Church or Catholick Church visible yet that doth not Constitute them National Churches such as was the Church of the Jews nor can they be so called upon the same account that a particular Church is called a Church And when Christ threatned the Jews to take the Kingdom of God from them and give it unto a Nation that should bring forth the Fruits of it he meant no doubt as he says more by a Nation then one particular Church for he meant a Nation or People that might have many particular Churches or Congregations of Christians in it but did not thereby Constitute or intend a National Church in his notion Neither yet did he confine the Christian Church to a Nation and consequently not within smaller bounds then the Jewish was when empal'd within the Land of Canaan But how will this Answerer prove it to have been as he says far from the mind of our Redeemer to crumble his Church as he words it into such minute and little Principles of being as Congregational Churches when the Scriptures give so great evidence to the contrary there being indeed no other Instituted Church under the Gospel then what is Congregational And when our Blessed Saviour Instituted those he commanded certainly the Demolishing an Established National Church even the National Church of the Jews the only National Church in the world of Gods Institution The second part of this Query does evidently enough intend a particular Church as before exprest which 't is not impossible but five or six Persons may Constitute notwithstanding his peremptory denyal thereof Christ himself having told us Where two or three are gathered together in his name he is in the midst of them which is the ground or principle of all Instituted Churches and we read of the Church in the House of Aquila and Priscilla which cannot reasonably be supposed to consist of any great number By what means Persons become a Church of Christ And how particular
and Phraisees heretofore made against tolerating our Blessed Saviour himself If say they We let him thus alone all men will believe on him and the Romans shall come and take away both our Place and Nation and I heartily wish it may not befall us as it did them That while they let him not a lone the Romans did come and took away both their Place and Nation But what means he in saying A Naional Church is the ground of Vnity and Communion amongst the Professors of Christianity which is a Notion I am sure he never met with in the New-Testament nor in Antiquity nor yet I dare say in any judicious or intelligent Author Nor is it easie to conceive what he intends by it or in what sense a National Church can be said to be the ground of Unity and Communion amongst the Professors of Christianity who are dispersed over all Nations if by it he means only amongst the Professors of Christianity in a Nation it is very impertinent for a Diocesan Church or a Parochial Church is as much the ground of Unity and Communion amongst the Professors of Christianity in a Diocess or in a Parish as a National Church amongst the Professors of Christianity in a Nation But 't is impossible says this Answerer to obtain this Communion unless the members of the Church own this principle viz. That the visible Vnity of the Curch is necessary for the great ends of Christianity c. But what Church and what Unity is here intended If a National Church Wherein consists its Unity It cannot consist in a joynt Assembly for the celebration of the Ordinances of the Gospel or any one of them as was the Case of the Church of the Jews which met at set times in one place for the performance of that worship which was then required If it shall be said its visible Unity consists in a subordination of Officers in this Church centring in one It will be said likewise and with as good reason That if such an Unity of a National Church be necessary for the great ends of Christianity the preserving and promoting of Peace and Unity the same Unity of the Catholick Church visible is no less necessary for the same ends and so much more desirable as the Unity of the whole with the Peace and Piety thereof is more to be desired then the Unity Peace and Piety of a part and where then shall we end but in a Pope This is so obvious to every understanding that none who plead for the one can with any colour or shadow of reason reject the other And if this Profession as this Answerer says Obliges all persons to acquiess in those determinations by which the Church is visibly upheld and maintained It does so no less in respect of the Catholick Church visible then of a National Church and why then doth he not acquiess in the determinations of the Council of Ariminum against the Diety of our Blessed Saviour of the Council of Constance in taking the Cup from the People of the Council of Nice in Decreeing Image-worship of the Council of Lateran in determining Transubstantiation with others exercising the like Authority an acquiescensie therein being that whereby in his Judgement the Church is visibly upheld and maintained for he cannot with any colour of reason pretend greater submission or obedience to be due to the determinations of a National Church in its representative or National Councel then to the determinations of the Catholick Church visible in its representative a general Council Nor possibly will he abide by his own principle of acquiessing in the determinations of a National Church if he call to mind or but to inform himself what a National Church and even this National Church hath determin'd within the memory of some not long since living I mean in Queen Maries Reign or if he should be such a thorow paâ—'t Conformist all of his Coat will not I am very confident be so But thus far I agree with him That to acquiess in the determinations of any Society or of the Governours thereof iâ— a ground of Unity and Peace in that Society but not always of Truth and Piety without which there is little or no advantage in Unity For nihil bonum est in â—unitate nisi unitas sit in bono Unity in error being but Conspiracy against Truth or as Hierome said speaking of the Council of Ariminum Nomine unitatis fidei infidelitas Scripta est But I do fully agree with him The Society is yet un-named which did not always justifie its own Acts and oblige those under its Authority to confirm to its Laws and Constitutions But this is not to our Question which is not concerning the Authority of the Governours or Rulers of a Society or the obedience due unto them from the Members or Subjects of that Society But whether Christians have not a Right and Liberty to chuse their Communion or whether it be not their duty to joyn themselves unto such Congregations in the participation of the Ordinances of the Gospel as they judge to walk according to the rule of the Gospel and wherein they may be best edified in the knowledge of Jesus Christ and of their Salvation in and by him which this Answerer does not deny neither can it reasonably be denyed For I presume none will say It is every mans duty to be of the Communion of that Church where providence hath cast his Nativity or confin'd his abode Because there born or abiding Nor yet that it is any mans duty to continue in that Church wherein he hath been educated if after serious and sober enquiry and Examination any thing therein injoyn'd or requir'd to be profest or done be judg'd unlawful or unwarrantable by a mans own Conscience But that every one who is actually a Member of any Church or Christian Society ought while he so continues to conform to its Laws and Constitutions none sure will deny Nor can any hinder or forbid Churches of whatever denomination to determine the Bounds of their own Communion and that by such Constitutions and Rights as they in their wisdoms shall judge necessary to preserve Order and Vnity and advance the edification of those under their charge and Government This as he very well says is essential to the Church as it is a Society and there can be no Society without Government and no Government if every one be allowed the Priviledge to question and disobey its Laws and constitutions nothing being more rational then that they who are intrusted with the reins of Government should be invested with a Power to decide and determine all Differences and Controversies arising in that Government and whoever will not acquiess therein ought to be banisht the Society But the Paralogisme is very gross and foul to argue That because they who submit not to the Laws and Constitutions of a Society ought to be banisht that Society therefore they who submit not to the
Answerer tells us he may spare his pains in transcribing them for that they make as little to his purpose as against ours And whereas he tells us The same Arguments the Socinians and Independants urge against the Magistrates Coercive Power were in St. Austin ' s days made use of by the Donatists and answered by that Father The substance of which was That no man was to be compelled to the Faith and that Religion was not to be chosen but out of freedom of will Let him prove the contrary and I will own my self his Convert And though nothing be more evident to common Sense and Reason so that it needs no Authority to countenance or support it yet since he pretends Authority against it he may herâ— likewise if he please what others have said for it A man saith our Learned Dr. Stillingfleet Hath not the power over his own understanding much less can other have it And then cites Picus Mirandulus saying Nullus credit aliquid esse verum quia vult credere id esse verum non est enim in potestate hominis facere aliquid apperere intellectui suo verum quando voluerit No man can believe any thing to be true because he would believe it true for it is not in a mans power to make what he will appear true to him And Lactantius saith Non opus vi injuria quia Religio cogi non potest There needs no force and injury for so he esteems force in Religion to be for that Religion cannot be compelled And saith Ambrose ea quae Divina imperatoniae potestati non esse subjecta Divine things are not subject to the Emperours power And again writing to Valentinian the younger he saith ut putes te in ea quae Divina sunt imperiale aliquod jus habere Do not think thy self to have any imperial right over Divine things And else where That Christ sent his Disciples to sow the Faith who were not to compell but to teach not to exercise force and power but to extol the Doctrine of humility So Tertullian Lex nava uon se vindicat vltore gladio The Gospel does not support it self by the secular Power And says Hilarie Deus cognitionem sui docuit potius quam exegit God hath rather taught then extorted the knowledge of himself And writing to the Emperour Constantius we beseech faith he not with words only but with tears that the Catholick Church be no longer oppressed with greivous injuries and sustain into-berable persecution and contumelies and that which is shameful even of our Brethren Let your elemency therefore provide and appoint that all Judges every where to whom Provinces are committed who ought to take care and charge of Commonwealth matters only refrain medling with Religion The like may be produc'd from most of the Fathers who expressly exclude force and complusion in Religion being unanimous in this That no man ought to be required to profess what he believes not nor practise in Religion what he approves not It is not therefore sufficient for this Answerer to tell us That many of the Ancients own and have proved the Magistrates Coercive Power in the concerns of Religion without giving us farther evidence thereof since the Nature and being of Religion is inconsistent with compulsion Though 't is not denied but that the Magistrate may require the performance of those Religious duties which none can deny to be such which is as much as any of the good Kings of Israel or Judah ever did which none sure ever thought to be any violation of the Law or light of Nature Nor does the Statute Primo Elizabethae prove as he says that our Ancestors had other thoughts concerning this matter because they levyed the penalty of 12d upon such persons as had no lawfull or reasonable excuse for not coming to Church since they who have not that and yet come not may reasonably enough be punisht If Independants who say a man should not steal do themselves steal they are the more inexcusable But 't is not impossible but this Answerer may be mistaken in matter of Fact For though he would have it thought the Quakers who were put to death in New-England suffer'd for Religion the contrary is well known it being only for the insufferable disturbances they gave to the publick worship of God wherever they came and that not till after other ways and means were used to have reclaimed them or prevented those disorders they returning after Banishment upon Banishment and even at the place of Execution were offer'd their lives if they would then but have promised to depart the Country or to forbear disturbing the publick Assemblies for the worship of God as is related in the Printed Narrative of that matter and though it cannot be denyed but some milder course might have been taken with them yet they suffer'd not for Religion but for disturbing the publick Peace in disturbing the publick Worship and Service of God As for his conclusive citation out of Calvin That there are none plead against the Magistrates Coercive Power and Sword of Justice but those who out of Consciousness of their own Heresies Schisms and Misdeeds are in danger and affraid of suffering by it and therefore would wrest the Sword out of the Magistrates hand that they might persevere in their Heresies Schisms Blasphemies and offences without punishment and remorse If these are the words of that Eminent Divine and Servant of Gods I can upon my own sure and certain knowledge say He is therein greatly mistaken in that there are who plead against the Magistrates Coercive Power in Religion on no other account then the Interest of the Truth and happiness of all Interests that so neither the Magistrate may incur the guilt of punishing the Innocent nor the guiltless suffer in the place of the nocent through that darkness and ignorance which is upon the minds of the most of men in the things of God and the Truths of Religion of which whoever is not Convinc't by the too lamentable experience of almost all Ages Times and Places in which Truth hath suffer'd in the stead of error and error been promoted instead of Truth I shall not hope to rectifie their Judgements by any thing I can here say Did indeed any plead for Blasphemers or Evil-doers or that impious or immoral persons of any kind might be exempt from the Magistrates Jurisdiction and Authority to punish there might be some colour for what hath been here said But while the Plea is only against the Magistrates interposing and exercising his Power and Authority in disputable points in Controversies only of Truth and Error in Religion of which he is not a competent Judge and which are not within his Province to determine and punish it is a most unreasonable and uncharitable Censure not improbably proceeding from this Eminent and good man though herein greatly mistaken upon occasion of his too severe dealing with Servetus whom he caused
Christian duties which God requires of them Query XXIII Whether are they who separate or they who give the cause of separation the Schismaticks Reply to the Answer to this Query WE have here a full and satisfactory Answerâ—r In that it is acknowledg'd That not they who separate but they who give just cause of separation are the Schismaticks But then he tells us St. Paul hath as clearly and fully determin'd this Query as if it had been proposed in his days Though you will find him here as well as elsewhere to handle the word of God deceitfully For St. Paul in that place speaks only of the duty of Servants exhorting those who are under the Yoke to count their Masters though Infidels worthy of all honour and not to depise their believing Masters because they are Brethren but rather do them service because they are Faithful and beloved and these things he directs Timothy to Teach and Exhort and then sâ—bjoyns If any man teach otherwise c. He is proud c. Where observe how instead of Master he foists in Superiour a word of a more extensive signification for though every Master be a Superiour every Superiour is not a Master and yet we do not say that obedience may be withdrawn from Superiours of any kind Christianity laying the greatest obligation immaginable upon its Professors to be obedient to their Superiours But as the Authority of Superiours is not despotical or absolute so neither ought the obedience of Inferiours to be blind or Brutish both the one and the other being regulated by a Supream Power For where Superiours have no Right to command there lyes no obligation on Inferiours to obey So that whether Conformists in commanding or Non-conformists in not obeying are the Schismaticks depends on the formers having right and Authority to require what the latter judges sinful or unlawful to observe which being beyond the present Question we shall not meddle with But he tells us If the Church of England had forsaken the common Faith it had been no Schism to forsake the Church of England and if she did so and so then that command in the Revelation Come out of her my people c. had been applicable to our Dissenters Bâ—t this is still but pretended being against his principle of blind obedience and mens resigning up themselves to the Fathers of the Church without leaving them so much as a Power to Examine what is commanded for where that is there must likewise be allowed a dissent in all things they judge evil or unlawful And though he tells us A good Christian ought as much to dread the imposing upon his Judgement an Assent to known errors and upon his Practice the acting of known Sins as the suffering the very pains of Hell it self he does we doubt but equivocate alallowing none to be known errors or known sins but such as Superiours shall judge so for if he allow Inferiours to judge thereof and act accordingly there is no difference between us But having told us what the Church of England does not he now tells us what many of our Dissenters do And first he says They Question not only the Power of Bishop to Govern the Church but that of Kings to make Laws for the Security of their own Crown and Government as well as the common Christianity If such there are I am sure no sober or Rational man will justifie or excuse them in it That they make the people Judges of their own Pastors c. That they may have reason for how else can they beware of false Prophets and try the spirits as they are commanded or distinguish between the Ministers of Christ and the Ministers of Antichrist But no sober man sure will allow any to withdraw their obedience from those who are lawfully Ordain'd and ought to superintend over them That they forsake their old guides c. This is but the old Popish objection new vampt nor is such forsaking Criminal but where causeless And who are they that renounce in their Assemblies as he says the ancient Creeds which were in all Ages esteemed the Badges of Christianity And wherein lyes the Crime of not reading the Scriptures to the people without expounding them But sure they make it not indifferent to be of any Communion who are so great sufferers because they cannot be so And if as he says they gather Churches not only without but against all Aâ—thority Let him not be thereat troubled since every Plant which our Heavenly Father hath not Planted shall be rootâ—d up Which is due or undue ordination will hardly be determin'd till we have an affirmative Answer to the sixth Query But 't were happy for the Church of God if none who are not gifted and qualified for the work of the Ministry were empower'd to read Sermons in the Pulpit Prophane the Sacraments c. But who are they that as he says Evacuate one main Article of the Christian Creed Faith in one Catholick Church besides himself and the Papists All others believe their is one Catholick Church but do not believe in one Catholick Church we are taught to believe only in God not in the Church but he it seems hath resign'd up his Faith to the Fathers of the Church believing only as the Church believes No wonder therefore he should talk of a Yearly Monthly and Daily Faith which his Principles lead him to if he chance so oft to change his Fathers or they their Faith Who they are that go out of their Callings and Stations to Usurp the Office of Bishops as well as of the Inferiour Clergy will hardly be determin'd here Yet I shall tell him what a Reverend and Learned Prelate of the Church of England once answer'd to the like objection So long said he as they taught the same Doctrine which the Apostles did they had the same Power and Authority to Preach which they had biding them to keep their competent Jurisdictions Judicial Cognitions and legal Decisions to themselves For that as he truly told them The Son of God first founded and still gathereth his Church by the mouths of Preachers not by the Summons of consistories and he that is sent to Preach may not hold his Tongue and tarry till my Lord the Pope and his Miter'd Fathers can intend to meet and list to consent to the ruine as they think of their Dignities and Liberties But to return to our Answerer How do they as he says break the bonds of Vnity and Line of Apostolical Succession who adhere to the Universal and Uniform Law of the Gospel or do not they rather break both who make their own or other mens wills the Rule of the Churches and found their Ordination on uncertain tradition I know of no Dissenters that obtrude Oaths and Covenants as he says on their Proselites though it be no Crime for Christians to Covenant to serve God as God wil be serv'd Every man hath a Judgement of discretion Which is the
this Answerer That the not punishing of these is prejudicial both to Church and State the one being thereby over-run with Factions and Seditions and the other as wofull experience tells us with Schisms Heresies and Contentions But our Answerer grows pleasant and plays with his Reader in telling him Dissenters are persecuted to what the Primitive Christians were persecuted from viz. Their Churches or Publick place of Divine worship for Dissenters are not certainly persecuted to their Churches though some may account it a persecution to be compelled unto his There hath been and may be great difference in the Causes as well as Degrees of Persecution but whoever suffers in any kind for his faithful adhering unto the plain and undoubted Commands of his Heavenly Soveraign the Authorâ— thereof will not be excus'd because others have been more barbarous and cruel than they And yet that even these are not as bad as the worst may be ascribed rather to the good hand and providence of God and moderation of those in Authority restraining them than to their good wills or desires The instance he gives us of a Father's correcting his child and the childs crying out Mâ—ther is very impertinent here Parents may correct their children and Princes their Subjects but as the cause makes the Martyr so 't is that must denominate it either persecution or punishment 'T is Christ alone knows who are his yet thus much we shall presume to say That they who persecute him in his Members will not speed better at the great day of account than they whom himself hath told us shall be then rejected but for not visiting and relieving his poor Members when in want in sickness or in any other adversity Query XXVIII Whether since offences will come it be not every ones concern to be more than ordinary careful he involves not himself in that dreadful woe pronounced against those by whom they come Matt. 18. 7. Reply to the Answer to this Query QUoting the Text might have satisfied this Answerer That by offences here no more is understood then what our Blessed Saviour intended when he pronounc't that dreadful wo against those by whom they come and whether they be the persecutions which discourage Christians from owning of his name attending upon his Ordinances adhering unto his Truth or ought else that administers occasion to another to transgress any Law of God neglect his duty or obstruct him in a course of Piety and good works it certainly concerns every one to be more than ordinarily careful he involves not himself in that dreadfull wo pronounced against those by whom they come The Query indeed cautions all to beware splitting on so dangerous a Rock but chargeth none with running or driving others upon it Evil therefore be to him that evil thinks Mr. Baxter as quoted by him says very well That a Minister should not more fear offending his particular flock than offending the Catholick Church but this will neither justifie nor excuse his offending of either And notwithstanding this Answerer's hope he will not find a National Church of humane Institution to have that Authority over its Members even when it shall be determin'd who are so as a private Minister hath over the flock over which the Holy Ghost hath made him Overseer Whether Dissenters take no offence as he says but what they bring upon themselves by their own perverted Judgements c. Let them see too who are therein concern'd and must one day answer for it There is no doubt but it may and often does so happen That one man is the occasion of another mans sin and yet the guilt of him who sins not to be changed upon him whose action occasion'd it which yet hinders not but that many may likewise occasion others to sin for which they must be accountable And yet none sure doubts but that as he says in the enacting of Laws Authority is not so much to consider what will please the humours as advance the benefit of those under its Charge and Protection Nor can we have so hard thoughts of any in Authority as to imagine they should make Laws thwart or contradict those that are Divine Nor yet who takes or gives offences for as every one must give an account of himself to God so let every one look to himself and his own duty And as he tells us the day is coming when all mens Disguises and Vizards shall be pull'd off and their most retired thoughts and actions laid open and manifest to men and Angels 〈◊〉 't were well if all men had a serious and due sense thereof and so liv'd and behav'd themselves in the whole course of their lives as to convince the world they spoke as they thought and believ'd as they profest But who are they this Libellous Answerer accuses of charging the Church of England with offences and denying the Magistrates Power and Supremacy in matters of Religion as by Law declared These Queries being no ways guilty thereof for as they respected so they were directed only to such as himself who against the Doctrine of the Church of England and Principles of the Reformation require an Implicit Faith and worse than blind obedience from the People And `t is beyond his Power and malice to find any thing in them inconsistent with their receiving the Holy Eucharist according to Law who scruple not the lawfulness thereof And who are they this Libeller would have to Question not only the Kings Coercive Authority but the whole Ministry and being of the Church of England and accuse her Government of more Tiranny and Persecution then ever yet was objected against her by the most violent of her Romish Adversaries Not those sure who are against secular Force and Compulsion in Religion which is the utmost import of these Queries for then the charge will reach all those Reverend and Learned Divines of the Church of England before mention'd with most others of Name and Fame in the Christian World who have decry'd the same as Unscriptural and Inconsistent with the Precepts of the Gospel and Principles of Christianity and will indeed argue him to be the Person of that evil and depraved temper of spirit he speaks of Yet I agree with him That men Eminent in their Country and such as have a reputation for Knowledge and Wisdom might do more good by their examples than in this Age the Church can do with its censures or Church-men with their instructions But let him be assured none shall ever have a Reputation for Wisdom and Knowledge who give not unto God the things that are Gods as unto Caesar things that are Caesars Fear to whom Fear aud Honour to whom Honour is due And let him not deceive himself in thinking Men of Wisdom and Knowledge separate from the Church because they separate from some Churchmen of vicious and depraved spirits or to have Enmity against that because they will have no Fellowship or Communion with these it not being