neither possession â—or Acts of Parliament can take that right that Christ hath given to hâ—s people and bâ—stow it on another His Allegation that the peoples consent is swallowed up in the Parliaments Act is answered above That this right hath been owned in the King from the first planting of Christianity in England is said with more confidence than any semblance of Truth or shadow of Reason That Edward 3d asserted it in an Ep. to Clement will not prove it men use big words sometimes instead of strong Arguments and I believe that his Assâ—rtion was so far true that from the beginning of Christianity heâ—e the Pope had not that power which he had claimed and which the King was debating with him Sect. 23. He saith p. 326. That the right of inferior Patronage is justly thought to bear equal daâ—e with the first settlement of Christianity in peace and quietness A bold Assertion It must then have begun in the days of Constantine the Great His proof of this is Presbyters were setled in Country Cures what then In the First Council of Orange express mention is made of Patronage and it is reserved to the first Founders of the Churches If a Bishop saith the Dr. built a Church on his own Land in another Bishop's Diocess yet the right of presenting the Clerk was reserved When first I read this I could think of no other Answer but that this was far from what was to be proved Christianity was setled in peace long befâ—re this time for I doubted not of the Truth of a Citation made by a Man of so much Learning Reading and Integrity but I now find it is fit we should see with our own Eyes for in that Canoâ— it is the 9th the Dr calleth it the 10th there is no mention expresly nor implicite of Patronage nor presenting of a Clerk only this Favour is reserved to the Builder of the Church ut quos desiderat in re sua videre ipsos ordinetis in cujus civitatis terri orio est vel si ordinati jam sint ipsos habere acquiescat It is evident that no contest between the People and the Bishop is here determined who should chuse the Clerk but between the Bishop that builded the Church and him in whose Diâ—cess it is built The Builder of the Church is to have his desire as to the Officers of the Church and not the Bishop in whose Diocess it is but it may be rationally thought that the Bishop's desire was not to cross Christ's Institution nor tâ—e ancient Canons in depriving the people of the Election Such a desire this Councâ—l could not grant him nor is it rational to suppose that they granted it But it might be supposed that tâ—e Builder of the Church might more influence the People they being his own Vassals or Tenaâ—ts as we now speak then the other Bishop in whose Diocess the Church was and therefore the one is here decreed to have his desire rather than the other He saith this was confirmed by Concil Arelat 2. c. 36. it is mihi Can. 35. Now let any judge whether this Canon doth affirm any such thâ—ng or rather doth not speak plainly for popuâ—ar Election The words of it are placuit in ordâ—natione Episcopi hunc ordinem custodiri ut primo loco venâ—litate vel ambitione suâ—inata ad Episcopis nec nominentur de quibus Clerici vel Laiâ—i Cives erga unum eligendi haebeâ—nt potestate The Relative de quibus is not Diacritick as if some might be named by the Bishops which is the only ground on which this Canon could be drawn into the Dr's design for here Bishops not a Bishop are mâ—nâ—ioned and the choice is of a Bishâ—p not a Presbyter of whom a Bishop might be a Paâ—ron the Relative is then to be understood Vniversâ—litâ—r that the Clergy and Lâ—ity have the power of chuâ—ing their Bishop and therefâ—re the rest of the Bishops must not name him Sect. 26. He bringeth next the Constitutions of the Emperours Zeno and Jusiinian I have above answered to this they were out of their Line when they medled in these matters The Citatiâ—ns tâ—emselves I cannot examine not having the Books but if they be like what goeth before it is little matter He saiâ—h this was setlâ—d also in the Westâ—rn Church as appeareth by the 9th Council of â—oledo Ans. 1. This Council was held An. 650. saith the Dr. 656. saith Alstedius this was in a time when Corruptions in the Church were come to a great height 2. In this Provincial Council were buâ—â—â—xteen Bishops With what face then can it be said that what they did was brought into the Western Church This it is to speak big words instead of using strong Arguments 3. The 1st â—anon impowereâ—h the Heirs of Founders of Churches to prevent Dilapidations in those Churches The Second impowereth the Founder himself quum diu in hâ—c vita supeâ—stes extiterit during Life to have a care of these places and to offer fit Rectors to â—erve in them Where it is to be noted 1. That the Founder might be pâ—esumed to be a good Man by his liberality and theremore trust might be reposed in him as to this matter but his Heirs who mâ—ght be profane Hereticks or Atheists are not intrusted with a conâ—ern of that nature as it is with us Where Papists must chuse a Minister for Protestants or an Atheist or Drunkard c. 2. It is not said that the people shall not chuse nor must consent but he was to offer a Pastor which might well consist with the Peoples Election All that followeth is nothing but a raking into the Dunghil of the latter Corruptions of the Church to confirm this right of patronage I therefore wave it Sect. 27. He is now arrived at his last consideration p. 328. Things being thus setled by general consent and established by Laws there is no ground for the people to resum the liberty of Elections I hope the weight of this is already taken of in the judgment of the unbyassed Reader that there never was such general consent nor Laws till the Church was quite corrupted and that these if they had been could not take away the peoples right of Election and therefore they are to own iâ— still He giveth three reasons for this Assertion 1. It was not unalterable That is deny'd 2. No inconvenience can be alledged against the setled way of disposing of Livings but may be remedied by Lâ—w easier than those which will follow on popular Elâ—ctions in a divided Nation Ans. 1. It is not only inconveniences that we object but crossing of Christ's Institution 2. The Doctor hath nothing in his eye but Liviâ—gs it is the Pastoral Relation that we mind and the conâ—ern of Souls in it we desire to know who put the power of disposing of these into the handâ— of Paâ—rons 3. We deny his Asserâ—ion for though the Law will restrain a Popish Patron from presenting a Popish
A Rational Defence OF Non-conformity WHEREIN THE Practice of NON CONFORMISTS IS Vindicated from Promoting Popery and Ruining the CHURCH imputed to them by Dr. Stillingfleet in his Unreasonableness of Separation ALSO His Arguments from the Principles and Way of the Reformers and first Dissenters are Answered And the Case of the present Separation truly stated and the blame of it laid where it ought to be And the way to Union among Protestants is pointed at By GILBERT RULE Minister of the Gospel Ezek. XLIII 10 11. Thou Son of Man shew the House to the House of Israel that they may be ashamed of their Iniquities and let them measure the pattern c. And if they be ashamed of all that they have done shew them the form of the House and the fashion thereof c. LONDON Printed for Iohn Salusbury at the Rising Sun near the Royal-Exchange in Cornhil M DC LXXXIX THE PREFACE THE fierce Contentions of this Age about the Mint and Annise and Cummin of Religion I mean Religious Ceremonies that men have devised and imposed hath in a great measure hindered people from minding with that application that becometh the weightier things of the Law to wit the love of God and of our Neighbour and due regard to the promoting of true holiness and the Salvation of mens Souls the heavy Sufferings of many in England and in Scotland for not complying with such things as their imposing Task-masters did not so much as pretend to give Scripture warrant for are too notorious to be denied and too smarting to be forgotten How many thousands have been put on this sad Dilemma either to wound their Consciences or to be destroyed by taking away their Estates Liberties Livelihood and life it self But now the Lord in his infinite wisdom and tender mercy to an undeserving generation having by some late Revolutions first broken the Yoak of the Oppressors and made them for some time taste a little of the Cup that they had made their brethren drink deeply of and then gratiously and wonderfully delivered both contending parties from that utter ruine that was manifestly impending and made us like them that Dream'd and done exceeding abundantly for us above what we could think out done our faith as was foretold Luk. 18. 8. He hath by this surprising providence laid an Obligation on all Protestants and they who are such in earnest will mind it to turn to the Lord from every evil way that hath been in their heart or hand and particularly to keep the unity of the spirit in the bond of peace to endeavour to speak and do the same things and where that cannot be attained through want of light and other sinful disorders of the Soul not easily nor soon removed without that pouring out of the Spirit from on high promised Isa. 33. 15. and else where which we should daily and earnestly pray and wait for To bear with one another in Love. They who know no other way to Unity but Uniformity will for ever miss of their design unless either all men were perfect in knowledge and wholly freed from irregular passions or Conscience were wholly laid to sleep and its use banished out of the World. Toward this blessed end peace among Protestants sober reasoning between Dissenting Parties may have some usefulness even Eristick Writings may prove Irenick if managed and read with that Spirit that becometh the gospel that is with due love to truth and peace and if I did not judge this book to be of that tendency I should never consent that it should see the light The Apostle giveth us two excellent directions for attaining this end Phil. 3. 16. beside the duty of forbearing one another till the Lord clear mistakes to them who are out of the way which he doth more than insinuate ver 15. but alas even about these ways to peace we contend as will appear in this Treatise Yet in my opinion the Apostle doth there clearly hold forth that there is a rule to which all are obliged to conform their actions and principles and particularly Church Administrations Let us walk by the same rule In all reason this rule must be Divine in that it is here generally injoyned to be minded and that by all Christians Is it imaginable that the Apostle intendeth to oblige all the Churches to take a rule of mans making for directing them how they shall please God Besides Church or humane Canons never were or are like to be the same in all Churches nor indeed can they of the things that are left to the Church to order at her discretion that which is fit in one place may be most unfit in another Wherefore if the Apostle had aimed at these he would have spoken of Rules not a rule We have then cause to think that the way to Church peace is to take the Word of God for the rule by which all the affairs of his House should be ordered If we would enjoyn nothing peculiar to Religion to be observed but what is warranted there And would not be too busie in making Canons for determining these things that are Extrinsick to Religion its Rites common to it with other solemn actions further than necessity requireth and in these determinations keep within the bounds of the general directions of the Word of God If we would do all things in the Church decently and in order and then make nothing such by our Will and Authority but enjoyn the Observation of these things that Scripture hath declared to be such or nature and civil custom hath made such If we would content our selves with that decency and order that was in the Apostolick Church Our Controversie would soon be at an end It is true even where Scripture is taken for the rule there might be some different apprehensions about the meaning of this rule what it enjoyneth but they who sincerely seek the mind of God in his words and depend on him for the light of his Spirit readily will either find what they seek or will soberly and peaceably differ from their brethren But when this rule is laid aside and mans wisdom must injoyn what is fit in God's Worship even though they be Learned Wise and Holy men and in authority in the Church yet not infallibly guided and much more when any of these Qualities are wanting there can hardly he an end of controversie it will be hard to set bounds to their multiplicity of which the Popish Church is a fatal Witness and hard to bring them to an end by composing them unless blind obedience be asserted at least as to some things And how many things these shall be who knoweth The other Direction that the Apostle giveth in that place is let us mind the same things Vnity in design is very conducive to Vnity in Heart and Practice When all have one end before them they will the more readily fall into the same way leading to that end as when many are travelling to the
maintain such principles as destroy the Justice and Equity of the Reformation I know not when we meet with them we shall consider them mean while we profess our selves ready to disown all Principles that can be made appear to be of that tendency Sect. 13. Bishop Sanderson's three ways how Non-conformists promote Popery eventually tho' not intentionally which he mentioneth p. 7. are such as to unbyassed men will seen unworthy of the learned Bishop to propose or the learned Dr. to applaud the first is By helping to pull down Episcopacy at which he saith Rome rejoiced But will any say that this Joy of Rome was because Episcopacy is such an Enemy to Popery when they have it as well as we and when it is not to be seen in any Protestant Church as in England yea I must say Except in England Is it not obvious that their Joy was for our Broils on that occasion and not for the Ruin of that which they love so well Will any deny that Rome rejoiced as much at the pulling down of Presbytery in Scotland and the hindrance of its Settlement in England for our Changes Anarchy and Confusions are their Advantage The Second is Their opposing the interest of Rome with more Violence than Reason The Third is Their frequent mistaking the Question especially through the necessity of some false Principles which they will maintain whatever come of the common Cause of the Reformation It is not easie to reply to these I shall only say there is no Truth in what is here said nor the Candour becoming a Disputant in saying of it without any pretence to proving it Let not the Dr. think that the Bishop's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will convince us the Folly and Indiscretion that he is pleased next to grieve us with the Imputation of and to back again with the same learned Bishop's Authority p. 8. is another of his Arguments which we will not attempt to answer save with the words of Psal. 123. 3 4. Have mercy upon us O Lord have mercy upon us for we are exceedingly filled with contempt our Soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud What he after mentioneth of the Popish Instruments being for the most violent courses doth not concern us who endure but use no Violence Let them look to it who with such Violence do press their Brethren in things acknowledged Indifferent which they think unlawful and ruine them for not yielding What Service this may do to the Papists who are such Lovers of Violent Courses let the World judge The Jews by indiscreet zeal brought the Romans on them which they designed to shun If he will prove our zeal against Popery to be also indiscreet we shall endure the parallel He cannot get that Notion out of his Head p. 9. that was met before That Non-conformists attempt to overthrow the Constitution of the Church because they are against the Ceremonies What Service this may do the Papists may be considered to make the Protestant Religion which I suppose doth constitute the Church of England have a Trifle such an Indifferent Ceremony must be for such a part of her Constitution as with it she is overturned they will be apt to inferr that we reckon our Religion a Trifle Let it be considered whether talking at this rate doth not look liker a Transport than what can be justly charged on the Non-conformists Sect. 14. Who doubteth but the Papists envy the Church of England and wish her torn in pieces and wish there were no Bishops in England and that they have endeavoured to destroy her Constitution and Government But what is all that to the purpose Doth it hence follow that they who dislike her Bishops and Ceremonies are doing the same Work The Tendency much less the Designs of Papists and Non-conformists can never be drawn into one Channel till he prove that it is the Ceremonies of the Church of England that Papists aim to destroy and not the Protestant Religion in it and that their spight at the English Bishops is not because they are Protestant Bishops but because they are Bishops It may with as much shew of Reason be said That a Physician promoteth the design of his Patient's Enemy who aimeth to kill him whereas the Physician 's Work is to remove his Disease both would have the Man what he is not but there is no Concurrence between them either in their intention or tendency of their Work. What followeth doth as little prove his point as I shall shew by brief Answers to his Questions Did not Cranmer Ridley c. suffer Martyrdom by their the Papists means Ans. Yes but not because Bishops but as Protestants Did not they own the same Episcopacy which is now among us and which men by Book upon Book seek to destroy p. 10. Ans. That maybe a Question but I now suppose they did these worthy Servants of God had Reformed much but left this Unreformed they did worthily in their Generation yet as men who are Imperfect we may rather wonder that in that time of Darkness which they had been born in and under the prejudices of their Education they discovered so much of Errour than that they in that Crowd of Corruptions that they had to purge out over-looked this Sect. 15. Some further Argumentative Questions he moveth Is all this writing against Bishops and Ceremonies done for the honour of the Reformation Is this the way to preserve the Protestant Religion among us to fill mens minds with such prejudices against the first Setâ—â—ment of it and to make the World believe that the Church-Government then Established was repugnant to the Institution of Christ and that our Martyr-Bishops exercised an unlawful Authority over Diocesan Churches But whâ—ther will Mens indiscreet Zeal carry them Here 's a Tragical Outcry as if Non-conformists went about to destroy Religion because they are not for Bishops and Ceremonies What a strange unaccountable fondness have these Men for their Diana who talk at this rate If this Discourse have any Nerves it will at once condemn all these as the worst Enemies that true Religion hath who have found any fault in a Reformed Church as if it were a thing impossible that a True Reformation should be an Imperfect Reformation But thus it is with Men who have left Scripture-Guidance and become fond of Humane Authority in Religious Matters We honour the Reformers but do not Idolize their Persons where they follow Scripture we follow them and the Apostle required no more of his Followers 1 Cor. 11. 1. but where they recede from the Rule we must needs Dissent Sect. 16. It may very much clear us silence such Clamours of our Adversaries if we consider that the English is not the only Imperfect Reformation that hath been in the World and that what our Author here alledgeth would equally justifie all their defects and condemn all Endeavours after further nearness
form of worship and if there be where is it forbidden but in this Commandment Or let him give us any reason why Humane Inventions relating to the manner and form of worship are not forbidden as well as these that relate to the way of it A Reason indeed he pretendeth to give Otherwise saith he all Vse of Mens inventions as to preaching reading interpreting Scripture would be forbidden and then this interpretation of the second Command would be unlawful because it is a meer invention of Man as much as Liturgies and Ceremonies If this be to reason like a Divine or to quibble like a Sophister let the Reader judge for the Invention that men make use of in preaching c. is the act or exercise of their faculties whereby they find out the mind of God The inventions in God's worship that we â—ow debate about are Objects found out by Men not commanded by God. If Men devise unrevealed Objects in Reading Preaching c. we condemn them in that as well as in devising ways of worshipping God And if the Dr. mean that this exposition of the second Commandment is an invention of Man that is the exercise of his inventive Faculty whereby he findeth out the Mind of God he speaketh wide from the purpose when he compareth that with things that men devise to worship God by If he mean That the Interpretation is only devised not warranted let him prove that and we shall reject it Sect. 12. I hope by this time the impartial Reader may judge whether we stretch and force Scripture to condemn Liturgies and Ceremonies as the Dr. saith or he doth so to defend them That he imputeth to us blinding and fettering our minds by Education and reading but one sort of Books and taking things for granted which we ought not we resolve to bear patiently and must accept of these instead of better Arguments to refute our Principle His instance of the deniers of Infant-Baptism proveth fully that the Schism doth not alwaies lie on the Imposer's side tho' they separate from us because of our using it without considering imposing it on them VVho of them have been excommunicated for not using it as we are for forbearing the Ceremonies If men will separate because the Ordinances of God are imposed on them let them answer it we scruple only the Ordinances of Man Neither did we ever say that the blame of separation doth in all câ—ses lie on the Imposers And we confess that where imposâ—d Terms of Communion are scrupled through mistake they that separate on that scruple do sin And we yield also to him that not the pretence of Conscience but sufficient proof of the unlawfulness of the Terms of Communion is a good ground of Separation and we still desire that the matter may be put to that issue Sect. 13. He proceedeth next to set â—orth the principles of them who hold all Acts of Communion with the Church of England unlawful of them he hath little to say their mind as he saith being easily discovered and we are not concerned in that opinion and therefore shall not insist on it Only I see not on what grounds the Dr. nameth the Author of the Book called Jerubbaal as one that is against the lawfulness of hearing the conforming Ministers preach for that Author 〈◊〉 p. 12. of himself and others whom Mr. C. had charged with Schism because they could not communicate with Her in the Liturgy that they joined with Her in the instituted VVorship and substantial Ordinances of Christ as Prayer Hearing of the Word preached singing of Psalms c. SECT IV. The Dr's stating of the Question Examined and the Question truly Stated THE several Principles of the Dissenters having been examinedâ— the Dr. now proceedeth to state the Question about Separation Some think this should have been done before examining of the Principles on which men separate but the Dr. must use his own method and we must follow him in examining what he saith He giveth us Sect. 15. his Concessions which I shall say little of save to make a Remark on one or two of them And 1. His third Concession is He can allow different modes of Worship in Cathedral and Parochial Churches in publick and private Administrations these being allowed by the Church in whose Communion we live but What is this saith he to the denying of constant Communion with our Churches to the chusing of new Pastors It is true these are two different things the difference is the one is allowed by the Church the other not so But consider the things in themselves and abstracted from the Churches pleasure and there will appear to be as little Vniformity between Cathedral and Parochial Worship as between their Parochial Worship and that used in the Meetings of the Dissenters Now we gladly would know of the Dr. or any of his Party seeing the Church can yield so far to Parochial Assemblies as not to tie them to the same Modes with Cathedral Assemblies because they cannot go to the expence of it And seeing the Church dispenseth with crossing in prâ—vate Baptism why may She not condescend so far to the Dissenters who cannot for their Consciences use these things and so shun this Breach in the Church this denying of Communion with their Churches and chusing of new Pastors Are the Consciences of men so little to be regarded or Is it fit the Church should be so imperious over her Members as that She will indulge Mens Purses but not their Consciences She will dispense with the sign of the Cross for Her pleasure but not for peoples consciences when they can shew good reason for what they think and make conscience of This is wholly unaccountable and very inconsistent with those high pretentions that our Brethren make of regard to Peace and Unity Sect. 2. Another remark I make of his 4th Concession That the Church alloweth a different mode of Worship to Foreign Churches set up in England because they break not off Communion with the Church of England as they do who were Baptized in it But why may not the Church be as kind to her own Members as to Strangers if the Ceremonies be necessary why should the neglect of them be permitted to any If unnecessary why should they be forced on mens Consciences to the Rending of the Church The breaking off of Communion that he talketh of may be prevented by this Condescendency and therefore it is most unreasonable to charge us with that as a Sin which we are under a Necessity to do for shunning the wounding of our Consciences and sinning against God and which they might as easily prevent by shewing us that Favour that they shew to others I take notice also of his 6th Concession That it was no sinful Separation to keep up the Exercise of True Religion under Arians against the will of the Magistrate But what is this to our Case where true Doctrine is taught It is very much to our Case for