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for though every Master be a Superiour every Superiour is not a Master and yet we do not say that obedience may be withdrawn from Superiours of any kind Christianity laying the greatest obligation immaginable upon its Professors to be obedient to their Superiours But as the Authority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
Rule of Practice as to himself and must direct him with whom to joyn and not to joyn in the performance of all Religious duties nor may he therein do ought against his Light But what means he in saying here They will submit to no Law nor admit of any Discipline but what is erected and Executed by themselves a thing never known for Criminals to make choice of their own Punishment For do they not submit to the Laws of the Land in all civil things and concerns and what Law of the Gospel submit they not to in the duties of Religion but to talk here of Criminals making choice of their own Punishment is very extravagant And lastly they will he says have no publick Acts pass among them without the free consent of all as satisfied in Conscience that what is decreed is Gods will And is it for this he elsewhere so boldly avers There is no Congregated Independent Communion in England but the respective Pastor of it assumes to himself more Power and Authority to Govern and Conduct the sworn Members of it in the ways and duties of Religion then the greatest Prelate in our Church does in his Province or Diocess or is this one of the principles of Independent Tyranny But some are said to have need of good memories and our Answerer seems to be of them Yet he would be thought to have reason for what he here says telling us The thing is impossible in nature for if all are satisfied they are not men there being among all men difference in Judgement How unreasonable then is it to require of any such an Assent or Consent as must render them either Beasts or not men But so it seems it is and must be for he tells us In the enacting of all Laws the lesser part is determin'd by the greater which is true in all civil things and concerns which are in a man's choice and at his own disposal and it is for the publick good and benefit it should be so But 't is otherwise in matters of duty and obedience unto God in which every man ought to be satisfied that what is Decreed is the will of God for that none may follow a multitude to do evil nor in the neglect or omission of the least known duty Whether the Church of Eâ—gland or Dissenters are the Schismaticks I shall nowise take upon me to Determine but leave it as he doth to the Rational Reader to judge and only take leave to say That what his eminent Prelate says proves not Dissenters to be Schismaticks If there be any who as he says account the King and Parliament or Clergy of England Hereticks and Schismaticks for maintaing the Essentials of Christianity and doing what they can to hinder and diswade men from offering the most insufferable affronts to Gods Being and Majesty They ought not certainly to be tolerated much less countenanced in a Christian Commonwealth Query XXIV Whether they who in the exercise of Church Discipline never cease calling on the civil Magistrate to assist them with his Secular Force do not therein give an evident sign and token that all true Ministerial and Spiritual Power is dead in them Reply to the Answer to this Query THâ— Question here is not whether these or those give the greater evidence that all true Ministerial and Spiritual Power is dead in them But whether such practices in any be not an evident sign and token of it And had all Orthodox Bishops in all Ages of the Church relied upon the Spiritual means by 〈◊〉 appointed in the Gospel for the suppressing and â—ooting out of Heresies and 〈◊〉 withâ—ut applying themselves to the 〈…〉 for his assistance therein Christian◠〈…〉 had not suffer'd as it afterward◠〈…〉 Hâ—reticks using the same means for 〈…〉 faith And yet we say not But 〈…〉 and ought to call upon the 〈…〉 do his duty in the Protection 〈…〉 by supporting and 〈…〉 in the due exercises thereof 〈…〉 of wâ—â—ked and unreason◠〈…〉 not faith Neither do we 〈…〉 or extinction of the function of Bishops if they use all due and proper means to accomplish and bring about lawfull and charitable ends nor that any end can be more generous and Christian than to secure People in the performance of their duty to God to man and to themselves But we do say that Secular Force and Compulsion are not the proper and due means to effect all these And whatever sense some may have of Moral Honesty and Justice or of Piety and Religion the Civil Magistrate ought not certainly to permit them to express or declare their scorn or contempt of either I will not say with this Answerer That 't is since men have assumed so great a liberty in Religion as not well understanding what he thereby means but agree with him There is less regard had to those externall Rules of right and wrong Vertue and Vice by some persons who make high pretences to Christianity than hath been observ'd in many Pagan Nations but who those Persons are their Professions and Practices will best declare But he tells us 'T is Presumption and not Faith for the Clergy of England as things are now amongst us to expect Gods miraculous concurrence with them in the management and exercise of their Ministerial Office when there are ordinary means at hand c. What may this Answerer mean here by Gods miraculous concurrence with them His continual presence with the assistance of his holy Spirit he hath promised unto them who observe his commands unto the worlds end as the ordinary means to render their Ministry effectual for the Conversion of sinners and the calling of those who are yet Aliens and Strangers to the Covenant of Grace And our Blessed Saviour when he ascended up on High gave Gifts unto men for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ. But if this Answerer who is of the Clergy be conscious that things are now so amongst them that the presence of God and assistance of his holy Spirit are to be lookt upon as miraculous concurrences with them in the management and exercise of their Ministeririal Office he is to be excused for having recourse unto other means to render his labours so considerable as to make him see some fruits of the Travel of his Soul though possibly it may prove but bitter fruit in the end The Gentleman I can assure him never thought as he intimates That the Peoples forsaking of any Assemblies was a certain Prognostick that the Ministerial Power was quite extinguisht in all that were so forsaken as knowing there are and may be defects and faults on all sides But this the Gentleman thinks That where-ever any People manifest a desire and thirst after knowledge in the things and ways of God as God be thanked very many within these Nations at this dâ—y do and after trial and experience of the Ministerial Power of any do yet
Ratiocinium Vernaculum OR A REPLY TO Ataxiae Obstaculum Being A pretended ANSWER To certain QUERIES Dispersed in some parts of Gloucester-shire Give unto Caesar the things that are Caesars and unto God the things that are Gods Mark 12. 17. For so is the will of God that with well doing ye may put to silence the Ignorance of Foolish men 1 Pet. 2. 15. LONDON Printed for A. B. MDCLXXVIII THE PREFACE IT is now near Seven years since the Ensuing Queries grounded most of them on Holy Writ or on the Writings of Learned and Judicious men of the Church of England were one Morning Cursorily written Vpon the sight of certain Queries that had been delivered to and answer'd by a neighbour Minister and to him only privately sent without the least Design or Intention of their ever being made publick but to Convince him with such others of his Judgement to whom he should think good to communicate them of the unreasonableness especially on Protestant Principles of exercising Force and Compulsion in Religion with the danger of Persecuting any on the account thereof But no answer by him was ever return'd unto their Author who so little concern'd himself in them that they were as much out of his thoughts as if they had never been written by him When about Michaelmas 1676. he was surprised with the news of a weak and unadvised Parson's having taken them up into the Pulpit with him and there made them the Subject of his Mornings Exercise to the Amazement of some and Derision of other of his Parishoners who had never before heard of them and then understood not his Descant on them But the noise hereof soon made them which for some years had been buryed in silence now the Discourse of the Country and they were not only oppugn'd from the Press the Pulpit and the Pens of divers Adversaries but their Author Prosecuted at the Assizes as Criminal though 't will perhaps be difficult shewing as they were written and disposed of by him what Law of God or Man he therein Transgress'd or what Civil or Religious Interest was thereby injur'd since upon the severest Examination and Scrutiny they will be found to have no worse aim or design than to manifest how Irrational it was and how Ineffectual it must needs be to all good purposes as well as inconsistent with the Precepts of the Gospel and Principles of Christianity to Force Religion and how dangerous to Persecute any on the account thereof And herein he is satisfied to have the Concurrent opinion of the most Learned and Judicious Divines of all Parties though the Practices of too many of them have not been answerable thereunto who indeed say and do not Nay may be said some of them to make themselves Transgressors in building again the things which they destroyed And though 't would not be difficult to Compose a Volume in but Transcribing what they have Written to this purpose I shall here content my self with a single Citation yet it being from one who having had the Approbation and Applause of the Famousest Vniversity of Christendom as well as of the Generality of Learned and Judicious Men of the Reformation may pass for more then a single Testimony and this is the Eminently Learned and Acute Mr. Chillingworth who in his Treatise Entituled the Religion of Protestants a safe way to Salvation thus speakes I have learnt saith he from the Ancient Fathers of the Church that nothing is more against Religion then to Force Religion And of St. Paul The Weapons of the Christian Warfare are not Carnal And great Reason for humane Violence may make men Counterfeit but cannot make them Believe and is therefore fit for nothing but to breed From without and Atheisme within Besides saith he if this means of bringing men to embrace any Religion were generally used as if it may be justly used in any place by those that have Power and think they have Ttuth Certainly they cannot with Reason deny but that it may be used in every place by those that have Power as well as they and think they have Truth as well as they what could follow but the maintenance perhaps of Truth but perhaps only of the Profession of it in one place and the Oppression of it in an hundred What will follow from it but the preservation peradventure of Unity but peradventure only of Uniformity in particular States and Churches but the Immortalizing the greater and more lamentable Divisions of Christendom and the World And therefore what can follow from it but perhaps in the Judgment of Carnal Policy the Temporal benefit and Tranquillity of Temporal States and Kingdoms but the Infinite Prejudice if not the Desolation of the Kingdom of Christ And therefore it well becomes them who have their Portions in this life who serve no higher State then this of England or Spain or France nor this neither any further than they serve themselves by it Who think of no other Happiness but the Preservation of their own Fortunes and Tranquillity in this world who think of no other means to preserve Estates but Humane Power and Machivèllian Policy and believe no other Creed but this Regi aut Civitati imperium habenti nihil injustum quod utile Such men as these it may well become to maintain by worldly Power and Violence their State-Instrument Religion For if all be vain and false as in their Judgment it is the present whatsoever is better then any because it is already Settled an alteration of it may draw with it change of States and the change of State the Subversion of their Fortune But they that are indeed Servants and Lovers of Christ of Truth of the Church and of Mankind ought with all courage to oppose themselves against it as a Common enemy of all these They that know there is a King of Kings and Lord of Lords by whose will and pleasure King◠and Kingdoms stand and fall they know that to no King or State any thing can be profitable which is unjust and that nothing can be more evidently unjust then to force weak men by the Profession of a Religion which they believe not to loose their own Eternal Happiness out of a vain and needless fear least they may possibly disturb their Temporal quietness There being no danger to any State from any mans Opinion unless it be such an Opinion of which Disobedience to Authority or Impiety is taught or Licenc'd which sort I confess may justly be punisht as well as other Faults or unless this Sanguinary Doctrine be joyned with it that it is lawful for him by humane violence to enforce others to it This was the Judgment of this Learned and Judicious Divine of the Church of England concerning Force in Religion and of those Doubtless who Licens'd and Approv'd of this his Learned and Judicious Treatise in which they unanimously declare to find nothing contrary to the Doctrine and Discipline of the Church of England
So that it is not the Church of England that approves or allows of Force in Religion or that Carnal weapons are to be used in the Christian warfare but such of her Degenerate and Base Sons only as forsake the Law of their Mother For as he hath well observ'd Humane Violence may make men Counterfeit but cannot make them Believe and is therefore fit for nothing but to breed Form without and â—thism within which should make it to be abhorr'd and detested by all sincere and good Christians And surely the Church of England who decryes and so highly condemnes blind Obedience in the Duties of Religion can never Approve or Allow of Forceing any therein against their Light and Judgments which is certainly the worst of blind Obediences For since Whatever is not of Faith is sin Whatever a man does against his Faith or Conscience must needs be much more so And as the Church of England neither Approves nor Allows of Secular Force and Compulsion in Religion and much less that any should be therein required to do ought against their Light or Judgments which were to sin against their Consciences So she as little Allows or Approves of Persecuting or any wayes Molesting or Troubling any for the real performance of any truly Christian Exercise of Religien Nor I dare presume to say does any Law of England Allow or Countenance much less Command or Require any such thing though too many have Misconstru'd and Misapply'd the late Act for Preventing and Supressing Seditious Conventicles to the Disturbing and Punishing I may say Ruining of many Peaceable and Pious people for Meeting only really and truly to Worship and serve God For the Act does not say if any person or persons above such a number shall meet to Worship God truly and sincerely in other manner than according to the Liturgy c. They shall incurre the Penalty mention'd But where any Person c. shall be present at any Meeting under Colour or Pretence of any Exercise of Religion in other manner than according to the Liturgy and Practice of the Church of England c. It shall and may be Lawful c. The Act certainly does not prohibit or punish any real and truly Christian Exercise of Religion for if it did it were Ipso Facto null and void as being against the Law of God But if it be objected it appears not whether their Worship be Sincere or Pretended only and the Law prohibites such a number to meet under any colour or pretence of any Exercise of Religion in other manner then according to the Liturgy and Practice of the Church of England and punishes those that transgress the same 'T is answer'd that all Pretences ought in Charity to be believ'd where no Over-act discovers the Hypocrisie or falsehood of the mind But since there is so little Charity amongst men let it be shown wherein the Exercises of Religion which some have been pleased to punish by vertue or colour rather of that Law were in other manner than according to the Liturgy and Practice of the Church of England If it be said they ought to be perform'd in the very words of the Liturgy it is more than the Act sayes And the Practice of the Church of England has ever allowed men to pray even in Publick in other words than are prescribed in the Liturgy Our Blessed Saviour teaching his Disciples to pray said unto them After this manner therefore pray ye Our Father which art in Heaven c. And yet we do not find in Scripture where their Prayers are often Recorded that they ever prayed by that Form but in other words agreeing for matter and yet they were accepted There are none therefore I hope will say they disobeyed their Lord and Master by praying in other manner than he taught and commanded them because they prayed not by that Form No more do they transgress the Law against praying in other manner than according to the Liturgy and Practice of the Church of England who pray not by the words of the Liturgy while they pray in other words agreeing with it for matter What pretence then can any have to Charge the Author of these Queries with Libelling the Church and State since they reflect on neither nor Cinsure or by any undue surmises condemn ought that they approve or allow of Nay is it not unreasonable to account that a Crime in any one which is the duty of every one viz. To endeavour by all lawfull wayes and means that all that would might lead peaceable and quiet lives in all godliness and honesty which they can never do who are forced to Profess what they believe not and in the duties of Religion to practice what they approve not which is to live in a perpetual lye The question here is not whether what is required of any be in it self sinful or unlawful but whether they who judge it so be it through Ignorance or otherwise can without sinning conform to it There is no doubt and question but that many may and do live Godly Holily and Righteously in the Exercise of that Religion which to others would be Damnable for to him who esteemeth a thing unclean to him it is so though in it self it may be pure So he that doubteth is damned if he eat while others perswaded of the lawfulness thereof may safely use their Liberty Pleading therefore against Force in Religion we neither condemn nor censure this or that Religion which teaches not that Sanguinary Doctrine but would that every one should be fully perswaded in his own mind the Religion he Embraceth and Professeth is what God wills and requires of him since whatever is not of Faith is sin and Faithin all things respects the Commands and Authority of God It were indeed heartily to be wisht that all were of a mind as to the due performance of this great and indispensable duty the Worship of God But this is rather to be wished then hoped for while there are men truly fearing God and those whose fear of him is taught by the Precept of men There are saith our Lerrned and Judicious Mr. Chillingworth But two wayes that may be conceived probable to reduce Christians to unity of Communion The one by taking away diversity of Opinions touching matters of Religion the other by shewing that the diversity of Opinions which is among the several Sects of Christians ought to be no hindrance to their unity in Communion Now the former of these saith he is not to be hoped for without a Miracle unless it could be made evident to all men that God hath appointed some visible Judge of Controversies to whose Judgment all men are to submit themselves What then remains but that the other way must be taken and Christians must be taught to set a higher value upon these high points of Faith and Obedience wherein they agree than upon those matters of less moment wherein they differ and
Laws and constitutions of the Church ought to be banisht the Commonwealth 'T is sufficient to the ends of Government they be banisht that Society only whose Laws and Constitutions they submit not unto and so this Answerer says well Non opus est habere civem qui parere nescit neither Church nor Commonwealth have need of those persons who know not how to obey But till there be a due distinction made between the Church and State between civil and religious Societies and that liberty in Religion allowed unto all men which the Law of Nature and positive Law of God allows and requires the exercise of we can never hope to see Religion flourish nor Peace and Quiet in Christendome Query VI. Whether is there any visible living Judge in Doubts and Controversies of Religion to whose determinations any man is bound to yield his assent and obedience against the Dictates of his own Conscience guided according to the best of his light and knowledge by the rule of Gods word Reply to the Answer to this Query A Clear and positive Answer to this Query would go far towards the ending our greatest differences and Disputes in Religion For either there is or there is not such a Judge as is here inquired after if such an one there be let him be produc'd and his determinations in all Controversial points be made known that they may be submitted to or if there be no such Judge why are any molested and troubled for going according to their own Judgements and Consciences when it is their duty so to do what is said of a Churches being a Society and that every Society may agree upon the means by which all differences arising in it may be determin'd that may probably violatate the Peace and Vnity thereof is not to the present Question which is only concerning such a Judge in Doubts and Controversies of Religion to whose determinations every one is bound to yield his Assent and obedience against his own Judgement We have already acknowledg'd That they who submit not to the Laws and Constitutions of a Church ought to be cast out of that Church which is a sufficient means and the only means of preserving the Peace and Unity thereof And if the Church of England assumes no other Power or Priviledge there is no ground of quarrel or exceptions against her for that But whereas he says She does not like the Papists own any Judge of Controversies in Religion If he means Infallible Judge like the Papists none says She does Or if his meaning be That She owns no such Judge of Controversies as to oblige any to acquiess in her Determinations against their own Judgements as it seems to be by his saying She requires none of her Members to yield obedience to her Determinations against the Dictates of their Consciences why does he molest and trouble any for not yielding such obedience And if all she demands as he says be but That obedience be given to those Laws which are undoubtedly Divine An acquiescence yielded to some disputable points c. which are not against a mans Conscience and a conformity to some indifferent Rites c. which all judge to be indifferent no rational man can sure except against any of this nor deny the Governours of the Church of England to be as much Umpires and Judges in these matters as the Pastors and Elders in any of the Separated Congregations It is as he very well says A vain thing for men to plead that they make Conscience their guide unless they take Scripture for their rule Nor can any plead Conscience for disobeying Lawful Authority in things innocent and indifferent where they judge the things commanded to be so but what some may count indifferent others may judge sinful The Scripture commanding obedience and to be Subject for Conscience-sake does sufficiently manifest that none ought to obey or comply in any thing against Conscience since none against Conscience can be Subject for Conscience-sake It cannot be denyed but that horrid Impieties and Immoralities have been acted under pretence of Conscience though they can never be justified upon the account of Conscience and where any plead Conscience against all sense of duty it is but just with God to leave them to a reprobate state of mind but some mens abandoning or abusing Conscience will never justifie others dispising and deriding of it Whether Dissenters endeavour after the best Information they are able to attain unto and in other things do their duties is no part of this Query But if they do not they are too blame and will have the more to answer for another day and cannot with that satisfaction bear their present sufferings which otherwise they might do As for the grounds of their Seperation Whether sufficient to justifie it or excuse them of Schism will be more seasonably argued when this Answerer or his Adherents shall tell us of such a Judge as in the Query is inquired after to determine who is in the right and who in the wrong who keeps to and who swerves from the rule of the Gospel Query VII Whether to inflict Corporal punishments upon any as transgressors in those matters which no man or Society of men whatever have Authority to pronounce a Judicial difinitive Sentence in so as to make it any mans duty to yield his Assent or obedience thereunto Be not to Execute before Judgement And whether to do so be not against all Rules and Forms of Justice both Divine and humane and such a violation of the Law and light of Nature as no sober or judicious Heathen was ever yet guilty of Reply to the Answer to this Query HAd not this officious person taken on him the answering Questions before he understood them he might have spar'd his pains in all he hath here said having only beaten the Air and fought with his own Shadow 'T is not therefore the Gentlemans being meanly read as he says but the Clergy-mans not understanding what he reads that obtrudes upon the World the errors and absurdities we here meet with the Query not being so impertinent as his ignorance apprehends it nothing being more evidently unjust then that any should suffer as transgressors in those matters wherein in none are authorised to pass a judicial definitive Sentence whether they have therein transgressed or not in which case to punish is to Execute before Judgement and that we say is such a violation of the Law and light of Nature as no sober or judicious Heathen was ever yet guilty of Have we not then to do with an Ingenious and Pleasant person who having spent above twenty pages to no purpose being wholly from the Question hath at last the face or folly rather to tell us He hopes now it appears to be no violation of the Law or light of Nature to inflict punishments in matters of Religion when every Child that could but read English would have told him That not to inflict punishments in
charge not this on the Church of England nor have we said That they who serve God according to her Liturgy were false-worshippers These are but the uncharitable Inferences and Surmises of a strangely ignorant or immeasurably malitious Person who wanting strength of Reason or Argument to oppose the Truths he likes not thus loads them with Reproach and Calumny And to what purpose does he tell us it being nothing still to this Query That there is no Congregated Independent Congregation in England but the respective Pastor of it assumes to himself more Power and Authority to Govern and Conduct the sworn Members of it in the ways and duties of Religion then the greatest Prelate in our Church does in his Province or Diocess unless to manifest how difficult it is for him to write one true Period there being amongst them no such sworn Members as he mentions and whether of them exercise most Power and Authority to Conduct and Govern their respective Members in the ways and duties of Religion let those concern'd determine But this he says He will not prove from their Practices the thing being apparent from the very Principles of Independency which aim at little else but Tvranny and Pre eminence as appears by the Independant Pastors excluding whom they please from the means of Salvation and making that a condition of their Communion which is impossible I hope he does not mean here that in making the conditions of their Communion impossible they exclude whom they please from the means of Salvation as if there were no Salvation out of their Communion and yet I know not what else he means by it and if that be his meaning they do not yet exclude any from the means of Salvation in making that a condition of their Communion which is impossible for if the condition were impossible the Communion which depended on it would be so too but the contrary is very well known and so in good time will the credit of this Reporter likewise be But as a farther instance of their Tyranny and Praeâ—eminence he tells us They pry into the very secrets of mens Souls Lives and Actions by severe Scrutinies and Examinations If they do it is not by the Oath c. we have heard much talk of But they will not he says admit of any to be Members of their gather'd Churches till they have satisfied the curiosity of their guides That is they will perhaps have no Communion with unbelievers nor Fellowship with the unfruitfull works of darkness a great Crime and worthy this Answerer's rebuke But is it more then probable as he politickly observes That this and not meanness of Trade impoverishes City and Country or supposing they who having been made partakers of their Spiritual things should according to duty administer unto them in carnal things How should this occasion the Nations poverty What do they receive which they give not again Or which of them hath such plenty as to enable them to hoard up any thing No no we are told by a wiser and more pious Politician That a fruitfull Land is turned into barrenness for the wickedness of them that dwell therein And the Holy Prophet tells us The Land mourns and the Herbs of every field wither not for Peoples meeting together to pray for a blessing upon themselves their Governours and the Land of their Nativity but for the wickedness still of them that dwell therein thus we see how persons differ in Judgement according to the diversity of their spirits and passions But to return to the Query charged in the Rear with blind Leaders and Followers he wishes the Gentleman would not make such sly and unworthy reflections upon the conformable Laity and Clergy of this Kingdom And the Gentleman wishes likewise this Answerer would also forbear applying to particulars what is indefinitely spoken and was not by him intended to one party more than another But 't is a shrew'd sign of some very sore place in the Ass that kicks and winches upon every approach before he is touch't Query XX. Whether it be not most unreasonable in the concerns of Eternity to tie men by Temporal penalties to fallible guides whom to follow may be their Eternal to forsake their Temporal Ruine Reply to the Answer to this Query HE hath nothing it seems to say against it and therefore very advisedly sends his Reader he knows not whither for satisfaction in he knows not what Query XXI Whether the main inlet of all the Distractions Persecutions and Divisions in the Christian World hath not been by adding and requiring other conditions of Church-Fellowship and Communion than Christ or his Apostles did Reply to the Answer to this Query THe enquiry here is only into the original of the Distractions Persecutions and Divisions which have been in the Christian world i. e. among Christians or such as have made profession of Christianity not of the Persecutions raised against them by Heathens and Infidels The Ten Persecutions therefore against the Primitive Christians and the Inroads of the Goths and Vandals into Italy come not within this enquiry But says this Answerer If it be understood in this sense there are very great mistakes in it for that severe proceedings of Christian Emperours against Hereticks and of Hereticks against the Orthodox Christians were not for Innovations brought into the Church as conditions of Christian Communion but for the Truths of Christ c. That 's the Query and wherein â—y the great mistakes in asking it But he may be pardon'd this for so ingeniously professing himself Ignorant of any Distractions Persecutions and Divisions that were ever raised in the Christian World upon the account of adding and requiring new or unheard of conditions of Church Fellowship unless it were the difference between the Western and Eastern Churches about the Observation of Easter So that it seems he is ignorant of the Persecutions and Divisions that were amongst Christians in the Reigns of Constantine Constantius and some following Emperours upon the imposition of differing if not contradictory Creeds For it was not the Doctrine of the Trinity Three Persons and one God as exprest in Scripture that caus'd the breach of Communion and Church-Fellowship between the Arians and the Orthodox Christians but the Orthodox forcing the Arians to subscribe to their newly invented Homoousian as did afterwards the Arians where they prevailed requiring the Orthodox to subscribe to their Homoiousian whereas as a Learned Prelate hath well observ'd had both parties acquiesced in the very Scripture expressions without their own additions they might have lived peacably and quietly together and the Arian Heresie probably have soon expired Error divested of Secular Force and Support not being long able to withstand the â—ower of Truth He is it seems likewise Ignorant of the great Divisions which after arose in the Church about the Procession of the Holy Ghost whereas as the said Learned person likewise observes had they acquiesced also in what the
Scripture plainly declares viz. That the Holy Ghost proceeds from the Father and that he is sent by the Father and also by the Son but whether he proceeds from the Son or by the Son the Scripture being silent they ought to have been so too as to that Question and 〈◊〉 they had avoyded the unhappy breach which ensued thereon But is it possible this Answerer should be Ignorant of the sad Persecutions and Divisions which have been amongst Christians upon the account of Rites and Ceremonies imposed as conditions of Church-Fellowship and Communion which neither Christ nor his Apostles ever required For not to instance in those between Austin and the Monks of Bangor with others we read of in ancient story what thinks he of the unhappy Breaches and Divisions which have been thereby occasion'd even in this Church ever since the Reformation he that is Ignorant thereof must be something more then I am here willing to express But he tells us the difference between the Eastern and Western Churches about the observation of Easter can by no means be applyed to the present case of the Church of England and those that separate from its Communion Nor have I heard of any that ever so apply'd it and yet for any thing he says to the contrary it may be applicable enough For his presuming does not prove That every National Church hath a more indispencible Power over its own Members if as we have Reason to believe he takes every one for such who is born or Inhabits within that Natâ—on than either the Western Church had over the Eastern or the Eastern over the Western And Secondly There is no such wide difference as he alledgeth between the conditions of Communion required in the Church of England and those that were between the Eastern and Western Churches about the Celebration of Easter For if as he tells us the one was about a trivial inconsiderable business the other being about indifferent things only cannot certainly be thought very considerable But says he every Church hath a Power to Guide and Govern its own Members in all indifferent things pertaining to its Communion which if true yet is not every Member bound to believe all things to be indifferent which their Ecclesiastical Guides or Governours shall call so and if they require other conditions of Communion than their Members shall approve of or Judge lawfull 't will undoubtedly cause differences and divisions amongst them What Rites the Church of England tenders as conditions of Church-Fellowship to those within her Pale we meddle not with our Query being only Whether the requiring other conditions of Church-Fellowship and Communion then Christ or his Apostles did have not been the main inlet of all the Distractions Persecutions and Divisions in the Christian world which but for asking we are judg'd Criminal though the Reverend and Learned Dr. Stilling fleet sticks not to affirm That the main Inlet of all the Distractions Confusions and Divisions of the Christian world have been by adding other conditions of Church Communion then Christ hath done And hath this Answerer the confidence or impudence rather to suppose this Reverend Dr. herein chargeth the Church of England with all the Distractions and Divisions that now abound in this Nation or that he causelessly and falsely accuseth a whole Church and Kingdom as the Fountain of all the Distractions and Divisions that abound in it or will he not himself be found to be the false accuser he speaks of The Church of England being no more concern'd in this Assertion or Query then the Church of Scotland or the Church at Geneva or any other Church whatever unless this Answerer will say she requires other conditions of Church-Fellowship and Communion than Christ or his Apostles did which neither the Doctor nor the Gentleman have yet said But to conclude he tells us St. James acquaints us with another cause of Wars and Persecutions then the Imposition of a few Rites and Ceremonies in matters of Religion which are from mens Lusts which war in their Members But may not the Imposition of those Rites and Ceremonies proceed from those Lusts they first rebelling against the Law of their minds and then against the Law of their Maker And whether argues the greater Pride the imposing upon mens Judgements or the leaving unto every man that Judgement of discretion God hath given him and requires the exercise of in all the duties of Religion and will not as the Reverend and Pious Bishop Davenant hath told us hold those excused who with a blind zeal follow their Leaders The removing Old Land-marks with Innocent and usefull constitutions is but the old objection of the Papists against the Reformers and of them borrowed by this Answerer to help to fill up his Pamphlet And though he cannot as he tells us forbear mentioning one passage more it 〈◊〉 seems to be but to usher in his following Rime as a grave and gracious Author has it One verse for Sense and one for Rime Is sufficient for one time Yet are we more beholding to him for this than for most of his preceding Answers which have neither Rime nor Reason in them Query XXII Whether Jesus Christ who came to take away the Yoke and Burthen of Jewish Ceremonies appointed by God himself hath given Power and Authority unto any to Institute in their room such others as they shall think good Reply to the Answer to this Query NOthing is more evident in holy writ than that God will be worship't but in the way and by the means of his own appointment and that no Service is acceptable unto him but what is performed in obedience unto his commands it may not therefore be unreasonable or unseasonable to ask Whether Jesus Christ hath given Power or Authority unto any to Institute in the Worship and Service of God such Rites and Ceremonies as they shall think good And to this our Answerer tells us The words cited by him from Mr. Hooker would be a sufficient Answer which we deny not according to his way and method of Answering Queries otherwise they are far enough from it for though many things which God hath Ordained have been changed and that for the better they have been still changed by himself only or by Jesus Christ whom he hath sent And if seven Churches as he saith have declar'd That Ceremonies of humane Institution are Lawfull in the worship of God it does not follow that Christ hath given Power as he affirms to some Persons to Institute in the room of the Jewish Ceremonies such others as they shall think good And as little to the present Question is any thing in the words of the Ingenious Gentleman he commends to his Reader To all which I shall oppose as more pertinent to the matter in Question the words of the but now mentioned Reverend and Learned Dr. Stillingfleet who speaking of the Meekness Sweetness and Gentleness of our Blessed Saviour
be circumcised Christ shall profit them nothing So far were the Apostles from commanding the Observation of the abrogated Ceremonies of the Jewish Law which is indeed a contradiction interminis for if they had Apostoâ—ical warrant and command they were not abrogated but we must bear with small slips if we will not Create to our selves endless trouble But 't is at length acknowledg'd That Gods will is to be the Rule of his worship and our Answerer hopes to salve all in saying That it were the most sacrilegious Invasion of Gods Prerogative to make humane Inventions the essentials of his worship But for Rites and Ceremonies the Governours of the Church may it seems Institute such and so many as they shall think good And if so let him tell us why the Church of Rome hath not the same Authority as other Churches to Institute such Ceremonies as she also shall think good and how comes he to censure hers as vain and foolish ridiculous and superstitious while she exercises but the Authority he allows her Instituting no other Ceremonies then she judges conducive to so high and generous an end as the propogation of the Christian Faith and which render Religion amiable by its external Ornaments and Beauty But what may this Answerer mean by the essentialls of worship A dear friend of his tells us The essence of Religious worship consists in nothing else but a gratefull sense and temper of mind towards the Divine goodness and as for all that concerns external worship 't is no part of Religion it self and if this be his Judgement also he may tell us 'T is the most sacrilegious Invasion of Gods Prerogative to make humane Inventions the Essentials of his worship and yet retain a liberty of introducing all the vain and foolish ridiculous superstitious Ceremonies now in use in the Roman Church when ever he shall change his thoughts of them and judge them to render Religion amiable and beautifull But certainly nothing is more evident in Scripture than that the due observance of the outward Institutions in Religion come under the notion of the worship of God So did the Sacrifices of old and so do the present Sacraments of the Church which were and are parts of outward worship and I suppose of Religion too and whatever is made so necessary to be observ'd in the worship of God that without it the worship is not to be perform'd is thereby made an essential of worship for that which is so the matter of a thing that without it the thing cannot be is of the essence of that thing But he tells us All that is pleaded is but that the Church of England may be allowed the same priviledge which all Sects and Parties assume to themselves viz. To determine the circumstances of Religion which is so reasonable that it cannot either in Reason or Justice be denyed Then he tells us There is no Sect but the Authority of their Teachers prevails in those Instances and Rites where there is no word of God to warrant the things that are practis'd by them Instancing in the worship perform'd as he says by Independents asking what Scripture they have to prove their Covenant which the Members of their Churches swear to before they are admitted by their Pastors and Elders Though he finds no mention of any such Covenant sworn to in the declaration of the Faith and Order owned and Practis'd in their Churches wherein as well their Order as common Faith is declar'd Neither of which do they or did they ever that I have heard of impose upon any and yet are able I presume to give an Answer unto every man that asketh them a reason of the hope that is in them To them therefore I shall refer him for farther satisfaction in the particulars he mentions if he desires it And for the present shall only tell him There is some difference between a confession of Faith and imposing Articles of Faith Yea or Rites and Ceremonies And will he now say In verbo Sacerdotis or upon his Reputation That the Church of England in appointing of her Rites and Ceremonies does no more then appoint circumstances concerning the worship of God common to humane Actions which are to be order'd by the light of nature and Christian Prudence according to the general Rules of the word Or why does he thus impose upon his credulous and unwary Reader But he tells us If the Governours of the Church of England did command such and such things then Dissenters had some reason to separate from its Communion which is but a copy of his countenance he elsewhere telling us That the Governours of the Church have Power to Institute such Ceremonies as they shall think good and that it is the peoples duty to obey Yea he advises them to resign up themselves to the Fathers of the Church rather than attend to 〈◊〉 the Dictates of their own dark minds which takes away not only the liberty of separating but even of examining the commands of their Spiritual guides And having thus reduced them to an implicit Faith he may be bold to tell them There were as many or more Ceremonies made use of in the very Age of the Apostles and then Instituted by them than are now in the Church of England and instance in half a score not one of which were ever Instituted by the Apostles Yet after all his boldness he speaks but faintly in saying If he be mistaken in his conjecture about this matter yet 't is no way injurious to the present Power of the Church of England in appointing symbolical or significative Ceremonies in Gods worship for that the Primitive Christians under the Heathen Emperours were much like the Israelites in their Egyptian Bondage rather concern'd to maintain the life and being of Religion then to be curious about the Apparel and Ornament thereof And would to God there were no pretended Christians in these days more concern'd about the Apparel and Ornament as they term them of Religion then to maintain the life and being thereof And how unhandsomly does he reflect here on the Primitive Christians in saying When Kings and Emperours became Christian then they began to glorifie God with their bodies and to honour him with their substance and Estates c. As if till then they had been unmindful of the Apostles precept of glorifying God in their bodies and in their spirits or what thinks he of those who before that sold their Possessions and goods and parted them to all men as every man had need Did not they as much honour God with their substances and Estates as those who adorn Temples But such gross and carnal thoughts have some of the most High Who dwelleth not in Temples made with Hands as to think him still delighted and pleased with mens Erecting Dedicating and Adorning of Temples in which they generally place more of their Religion than in the performance of the most spiritual and
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