and subservient unto their Edification as is expresly affirmed Ephes. 4. 11 12 13 14. As it should seem an Opinion opposite unto this Notion of National Churches is examined and confuted Pag. 17. ibid it is a great Mistake to make the Notion of a Church barely to relate to Acts of Worship and consequently that the adequate Notion of a Church is an Assembly for Divine Worship by which means they appropriate the Name of Churches to particular Congregations Whereas if this hold true the Church must be dissolved as soon as the Congregation is broken up but if they retain the nature of a Church when they do not meet together for Worship then there is some other bond that unites them and whatever that is it constitutes the Church I am far from pretending to have read the Writings of all men upon this Subject nay I can say I have read very few of them though I never avoided the reading of any thing written against the way and order which I approve of Wherefore there may be some as far as I know who have maintained this Notion of a Church or that it is only an Assembly for Divine Worship but for my part I never read nor heard of any who was of this Judgment Assemblyes for Divine Worship we account indispensably necessary for the Edification of the Churches but that this is that which gives them their Constitution and formeth that which is the bond of their Union none of the Nonconformists as I know of do Judge For it will not only hence follow as the Reverend Author observes that the Church is dissolved when the Congregation is broken up on which account Churches at this time would be dissolved almost every Week whether they would or no but that any sort of Persons who have no Church-Relation unto one another meeting occasionally for Divine Worship do constitute a Church which it may be within an hour they cease to be It is not therefore on this account that we appropriate the Name of Churches unto particular Congregations There is quite another way and means another Bond of Union whereby particular Churches are constituted which hath been sufficiently declared But if the meaning of the appropriating the Name of Churches unto particular Congregations be that those Societies which have not or which cannot have Assemblies for divine Worship are not Churches properly so called it is a thing of another consideration that need not here be insisted on But when such Societies as whose bounds and limits are not of Divine Institution as were those of the National Church of the Jews no nor yet of the Prudence and wisdom of men as were the distribution of the ancient Church into Patriarchates and Diocesses but a meer natural and necessary consequent of that prevailing Sword which on the Dissolution of the Roman Empire erected distinct Kingdoms and Dominions as men were able such Societies as are not capable of any Religious Assemblies for Divine Worship and the ministration of Christian Discipline in them such as are forced to invent and maintaine an Union by ways and means and Officers and orders which the Scripture knows nothing of are proved to be Churches of Christs Institution I shall embrace them as such In the mean time let them pass at their own proper rate and value which the Stamp of Civil Authority hath put upon them What is further discoursed by the Author on this Subject proceeding no further but why may it not be so and so we are not concerned in 3. Pag. 23 24. There is a Distribution of all Dissenters into two Parties 1. Such as say That although they are in a state of Separation from our Church yet this separation is no sin 2. Such as say That a state of Separation would be sin but notwithstanding their meeting in different places yet they are not in a state of Separation The Difference of these two Parties seems to me to be only in the different ways of expressing themselves the one granting the use of the word Separation in this case which others will not admit For their Practice so far as I can observe is one and the same and therefore their Principles must be so also though they choose several ways of expressing them Both sorts intended do plead that in sundry things they have communion with the Church of England and in some things they have not nor can have it so Some knowing the word Separation to be of an indifferent signification and to be determined as unto its sence by what it is applyed unto do not contend but that if any will have it so the state wherein they are should be denominated from their dissent unto those things wherein they cannot hold communion with the Church of England and so are not offended if you call it a state of Separation how best this hinders not but that they continue their Communion with the Church of England as was before mentioned Others seem to take Separation in the same sence with Schisme which is alwayes evil Or at least they pretend it is their Right to have the Denomination of their state taken from what they agree in with the Church of England and not from their dissent in other things from it And therefore they continue in a Practice suitable unto that dissent Wherefore I judge that there is no need of this Distinction but both parties intended are equally concerned in the Charge that is laid against them for their dissent in some things from the Church These things being premised that we may not be diverted from the substance of the cause in hand as they would otherwise occurre unto us in our progress I shall proceed unto the consideration of the Charge it self laid against the Nonconformists and the arguings whereby it is endeavoured to be confirmed The Charge is That all the Nonconformists of one sort or another that is Presbyterians and Independents are guilty of sin of a sinful Separation from the Church of England and therefore as they live in a known sin so they are the Cause thereby of great evils confusions disturbances among our selves and of danger unto the whole Protestant Religion whence it is meet that they should c. The matter of Fact being thus far mutually acknowledged that there is such a stated Difference between the Church of England and the Nonconformists the next Enquiry naturally should be on these two Heads 1. Who or what is the cause of this Difference or Distance without which we cannot judge aright on whom the blame of it is to be charged For that all men are not presently to be condemned for the withdrawing from the Communion of any Church because they do so without a due Examination of the causes for which they do it will be acknowledged by all Protestants In plain terms our Enquiry is whether the cause hereof be on the one hand the Imposition of terms of Communion without any Obligation in Conscience to make that
this because some places quoted usually in this matter do relate directly unto the unbelieving Jews which went up and down to oppose the Preaching of Christ and the Gospel in rage and fury stirring up Persecution everywhere against them that were employed in it 2 This sort of Persons were freely allowed by the Apostle to continue in the use of those Rites and Ceremonies which they esteemed themselves obliged unto by vertue of Moses Law granting them in all other things the priviledge of Believers and such as wherein they would not in any thing offend so do James and the Elders of the Church declare themselves Acts 21. 21 c. Yea 3 Out of tenderness unto them and to prevent all offence to be taken by them at the liberty of the Gentiles they did order that the Believers of the Gentiles should forbear for a season the use of their natural liberty in some few things whereby the other were in their common meetings as in eating and drinking together usually scandalized giving them also unto the same end direction concerning one thing evil in it self whose long usage and practice among the Gentiles had obliterated a sense of its guilt wherewith they could not but be much offended 4 With this determination or state of things thus setled by the Apostles no doubt but that a multitude of the Jewish Believers did rest content and satisfied But certain it is that with many of them it was otherwise They were no way pleased that they were left unto the freedom of their own judgment and practice in the use and observance of the legal Ceremonies but they would impose the observation of them on all the Churches of the Gentiles wherever they came Nothing would serve their turn but that all other Churches must observe their Ceremonies or they would not admit them unto communion with them And in the pursuit of this design they prevailed for a season on whole Churches to forego the liberty wherein Christ had made them free and to take on them the yoke of bondage which they imposed on them as it was with the Churches of the Galatians I have mentioned these things only to shew how remote we are from any access unto those Opinions and Practises which caused the first Divisions in Christian Churches and among all sorts of Believers We agree with our Brethren in the Faith of the Gospel as the Gentiles did with the believing Jews we have nothing to impose in Religion on the Consciences or Practises of any other Churches or Persons we are not offended that others be they many or few should use their own choice liberty and judgment in the Government Discipline Worship and Ceremonies of pretended Order nor do envy them the advantages which they have thereby we desire nothing but what the Churches of the Gentiles desired of old as the onely means to prevent division in them namely that they might not be imposed on to observe those things which they were not satisfied that it was the mind of Christ they should observe for he had taken all the Churches under his own power requiring that they should be taught to do and observe all that he commanded them and nothing else that we know of We desire no more of our Governors Rulers Brethren if they think so in the Ministry but that we be not with outward Force and destructive Penalties compelled to comply with and practise in the Worship of God such things as for our Lives and to save our selves from the greatest Ruine we cannot conceive that it is the mind of Christ that we should do and observe that whil'st we are peaceable and useful in our places firmly united unto the Body of the Protestants in this Nation which as this Author tells us is the Church of England in confession of the same Faith and common Interest for the maintenance and preservation of that one Religion which we profess we be not deprived of that Liberty which God and Nature Christ and the Gospel the Example of the Primitive Churches and the present Protestant Interest of this Nation do testifie to be our due These things being premised because I have no design to except against any thing in the Discourse of the Reverend Author of this Sermon wherein the Merit of the Cause is not immediately concerned nor to seek for advantages from Expressions nor to draw a Sawe of Contention about things not necessary unto that defence of our Innocency which alone I have undertaken as is the way of the most in the management of Controversies I shall pass on unto the Charge itself or the consideration of the Arguments and Reasons whereon all Nonconformists are charged with Schism c. But yet because there are some things insisted on by the Author in the progress of his Discourse according as he judged the method to be most convenient for the managing of his Charge which I judge not so convenient unto the present defence I shall speak briefly unto them or some of them before I proceed unto what is more expresly Argumentative As 1. He chargeth the Nonconformist Ministers for concealing their Opinions and Judgments from the People about the Lawfulness of their Communion with the Church and that for Ends easily to be discerned that is their own advantage that is they do indeed judge that it is Lawful for the People to hold Communion with the Church of England but will not let them know so much lest they should forsake their Ministry Pag. 19 20. I do not intend to speak of the terms upon which Persons are to be admitted among us to the exercise of the Function of the Ministry but of the terms of lay-Lay-Communion i. e. those which are necessary for all Persons to join in our Prayers and Sacraments and other Offices of Divine Worship I will not say there hath been a great deal of Art to confound these two and it is easie to discern to what purpose it is but I dare say the Peoples not understanding the difference of these two Cases hath been a great occasion of the present Separation For in the judgment of some of the most impartial men of the Dissenters it this day although they think the case of the â—â—â—â—sters very hard on the account of Subscriptions and â—â—â—â—rations required of them yet they confess very little 〈◊〉 be said on the behalf of the People from whom none of those things are required So that the People are condemned in their Separation by their own Teachers but how they can Preach lawfully to a People who commit a fault in hearing them I do not understand And the same thing is yet managed with more severity Pag. 37 38. in words that I shall at large transenbe I dare say if most of the Preachers at this day in the Separate Meetings were soberly asked their judgments Whether it were lawful for the People to join with us in the Publick Assemblies they would not deny it and yet the People that
frequent them generally judge otherwise For it is not to be supposed that Faction among them should so commonly prevail beyond Interest and therefore if they thought it were lawful for them to comply with the Laws they would do it But why then is this kept up as such a mighty Secret in the breasts of their Teachers Why do they not Preach to them in their Congregations Is it for fear they should have none left to Preach to that is not to be imagined of mortified and conscientious men Is it lest they should seem to condemn themselves whil'st they Preach against Separation in a Separate Congregation This I confess looks oddly and the tenderness of a man's mind in such a case may out of meer shamefacedness keep him from declaring a Truth which flies in his face while he speaks it Is it that they fear the Reproaches of the People Which some few of the most Eminent Persons among them have found they must undergo if they touch upon this Subject for I know not how it comes to pass that the most godly People among them can the least endure to be told of their faults But is it not as plainly written by St. Paul If I yet serve men I should not be the servant of Christ as Wo be unto me if I Preach not the Gospel If they therefore would acquit themselves like honest and conscientious men let them tell the People plainly that they look on our Churches as true Churches and that they may lawfully communicate with us in Prayers and Sacraments and I do not question but in time if they find it lawful they will judge it to be their Duty For it is the Apostles command here Whereto we have already attained let us walk by the same Rule let us mind the same things A Crime this is which if true is not easily to be expiated Nor can men give greater evidence of their own Hypocrisie Insincerity and Government by corrupt Ends and Designs than by such abominable Arts and Contrivances So if it should prove not to be true it cannot but be looked on as animated by such an evil Surmise as is of no small provocation in the sight of God and men This Reverend Author makes a distinction about Communion with the Church Page 20. between what is required of Ministers and that which is called Lay-Communion which is the foundation of this Charge I do not confound bare suspending Communion in some particular Rites which Persons do modestly scruple and using it in what they judge to be lawful with either total or at least ordinary forbearance of Communion in what they judge to be lawful and proceeding to the forming of separate Congregations i. e. under other Teachers and by other Rules than what the established Religion allows And this is the present Case of Separation which I intend to consider and to make the sinfulness and mischief of it appear But he knows that by the Communion and uniting our selves unto the Church which is pressed either on Ministers or People a total submission unto the Rule as established in the Book of Canons and Rubrick of the Liturgy is required of them all When this is once engaged in there is no suspending of Communion in particular Rites to be allowed They who give up themselves hereunto must observe the whole Rule to a tittle Nor is it in the power of this Reverend Author who is of great dignity in the Church and as like as any Man I know to be inclined thereunto to give Indulgence unto them in their abstinence from the least Ceremony enjoined Wherefore the Question about Lay-Communion is concerning that which is absolute and total according unto all that is enjoined by the Laws of the Land or by the Canons Constitutions and Orders of the Church Hereby are they obliged to bring their Children to be baptized with the use of the Aerial Sign of the Cross to kneel at the Communion to the Religious observation of Holy-days to the constant use of the Liturgie in all the Publick Offices of the Church unto the exclusion of the exercise of those Gifts which Christ continues to communicate for its Edification to forego all means of Publick Edification besides that in their Parish-Churches where to speak with modesty it is oft times scanty and wanting to renounce all other Assemblies wherein they have had great experience of spiritual advantage unto their souls to desert the observation of many useful Gospel-duties in their mutual watch that Believers of the same Church ought to have one over another to divest themselves of all interest of a voluntary consent in the Discipline of the Church and choice of their own Pastors and to submit unto an Ecclesiastical Rule and Discipline which not one in a thousand of them can apprehend to have any thing in it of the Authority of Christ or Rule of the Gospel and other things of the like nature may be added This being the true state of lay-Lay-Communion which will admit of no Indulgence if the Rule be observed I must say that I do not believe that there are Six Nonconformist Ministers in England that do believe this Communion to be lawful for the People to embrace And on the other hand they cease not to instruct them wherein their true Communion with the Church of England doth consist namely in Faith and Love and all the fruits of them unto the glory of God I heartily wish these things had been omitted that they had not been spoken not to cover any guilt in the Nonconformists whose Consciences are unto them a thousand witnesses against such Imputations But whereas the ground of them is only Surmises and Suspicions and the Evil charged of the highest nature that any men can involve themselves in the guilt of it argues such a frame of spirit such an habit of mind as evidenceth men to be very remote from that Christian love and charity which on all hands we sometimes pretend unto Of the same nature is another Charge of the like want of sincerity pag 46. Those saith he who speak now most against the Magistrates Power in matters of Religion had ten substantial Reasons for it when they thought the Magistrates on their own side For which is quoted an Answer unto two Questions 1659. that is they change their Opinions according to their Interest I know not directly whom he intends Those who are commonly called Independents expressed their apprehension of the Magistrates Power in and about Religion in their Confession made 1659. That any of them have on what hath ensued changed their Opinion therein I know not And for my part I have on this occasion perused the Answer unto the two Questions directed unto and do profess my self at this day to be of the same judgment with the Author of them as it is expressed in that Paper There are things not easily to be numbred wherein we acknowledge the Magistrates Power and Duty in matters of Religion
Charity to believe all things to believe that each Party was accepted with God whilest they served him according unto the Light which they had received And as it is to be thought that upon the giving of this Rule and Direction they utterly laid aside all the animosities in Judging and despising one another which they had been guilty of so it is certain that they continued in their different Practice a long time after without any rebuke or reproof Yea some Learned men do Judge and that not on Grounds to be despised that the parties who differed were gathered into distinct Churches and so continued to walk even to the dayes of Adrian the Emperour when the last and final destruction of the whole Nation of the Jews did befall them after which those who were not hardened to the utmost gave off all expectation of any respect to be had with God of their old Institutions I do not know how tho present Case between the Church of England and the Non-conformists could have possibly been more plainly and distinctly stated and exemplified in any thing that the Churches were capable of or liable unto in those days then it is in this Case here stated and determined by the Apostle in whose Direction Rule and Determination we do fully acquiesce But 5 It is true also which this Reverend Author observes that when the False Apostles or any other Judaizing Teachers pretending to Authority did impose the Observation of the Rites and Ceremonies of the Levitical Law on any Churches unto their Disturbance and Division the Apostle looks hereon as that which so far altered the Case that he gives other Rules and Directions about it And if such Impositions might be yet forborn in the like Case especially as accompanied with the severe Supplement and Addition of all sorts of outward Penalties to be inflicted on them who cannot comply with them an open Door would appear into all that Agreement Peace and Quietness among us which are desired I have treated thus far of these things not to manage a Controversie with this Author or any other but only to shew that there is no ground to be taken from this Text or its Context to give countenance unto the severe Censure of Schisme and all the evil Consequents of it as maintained by ill Arts and Practices upon the Non-conformists The Procedure of our Author in the management of his Charge is in a way of proving from the Assertions and Concessions of the several Parties whereinto he hath distinguished Non-conformists that they have no just Cause to with-hold full Communion from the Church of England especially in its Parochial Assemblies And as unto the first Party whom he affirms to grant that they are in a State of Separation he quotes some Sayings out of a Discourse of a Nameless Authour Concerning Evangelical Love Church Peace and Unity And together with some Concessions of his he adds his Judgment that Communion in Ordinances must be only in such Churches as Christ himself instituted by unalterable Rules which were only particular and Congregational Churches As I remember that Author hath at large declared in his Discourse what Communion Believers ought to have with the Church or all Churches the Church in every sense wherein that Name is used in the Scripture But I shall not trouble my self to inquire into his Assertions or Concessions nor at present can I do so not having that Book with me where I now am My business is only to examine on this occasion what this Reverend Author excepteth against or opposeth unto his Assertion about Congregational Churches and the answering his Charge of Schisme notwithstanding this Plea of the Institution of particular Churches for the Celebration of Divine Ordinances This he doth pag. 25. Granting this to be true how doth it hence appear not to be a sin to separate from our Parochial Churches which according to their own Concessions have all the Essentials of true Churches And what ground can they have to separate and divide those Churches which for all that we can see are of the same nature with the Churches planted by the Apostles at Corinth Philippi or Thessalonica Ans. We will allow at present that the Parochial Churches at least some of them in this Nation are true Churches that is that they are not guilty of any such hainous Errors in Doctrine or Idolatrous Practice in Worship as should utterly deprive them of the Being and Nature of Churches Yet we suppose it will not be made a Rule That Communion may be with-held or withdrawn from any Church in any thing so long as it continues as unto the Essence of it to be so This Author knows that Testimonies may be produced out of very Learned Protestant Writers to the contrary 2. We do not say it is not pleaded that because Communion in Ordinances must be only in such Churches as Christ Himself hath Instituted c. that therefore it is Lawful and Necessary to Seperate from Parochial Churches but it may be pleaded thence That if it be on other Grounds necessary to so seperate or with-hold Communion from them it is the Duty of them who do so to joyn themselves in or unto some other particular Congregations The Reasons why the Non-conformists cannot joyn in that Communion with those Parochial Churches which were before described are quite of another Nature which are not here to be pleaded however some of them may be mentioned to deliver us from this Mistake that the Ground of Seperation from them is the Institution of particular Congregational Churches And they are such as these 1. There are many things in all Parochial Churches that openly stand in need of Reformation What these are both with respect unto Persons and things hath been before intimated and shall be further declared if occasion require But these Parochial Churches neither do nor indeed can nor have Power in themselves to reform the things that ought by the Rule of the Scripture to be reformed For none among us will plead that they are intrusted with power for their own Government and Reformation In this case we judg it lawful for any Man peacoably to with-draw Communion from such Churches to provide for his own Edification in others 2. That there are many things in the constant total Communion of Parochial Churches imposed on the Consciences and Practices of Men which are not according to the Mind of Christ. The things of this nature I shall not here mention in Particular 3. There is no Evangelical Church Discipline administred in such Parochial Churches which yet is a necessary means unto the Edification of the Churches appointed by Christ himself and sacredly attended unto by the Primitive Churches And we dare not renounce our Interest in so blessed an Ordinance of Christ in the Gospel 4. The Rule and Government which such Parochial Churches are absolutely under in the room of that Rule and Discipline which ought to be in and among themselves namely that
was in the House of Priscilla and Aquila at Rome of the Church that was of the House of Nymphas at Colosse and in the House of Philemon at Laodicea Why then should not Churches be reduced to particular Families when by that meanes they may fully enjoy the Liberty of their Consciences and avoid the Scandal of breaking the Laws But if notwithstanding such plain Examples Men will extend Churches to Congregations of many Families why may not others extend Churches to those Societies which consist of many Congregations I Answer 1 Possibly a Church may be in a Family or consist only of the Persons that belong to a Family But a Family as a Family neither is nor can be a Church For as such it is constituted by Natural and Civil Relations But a Church hath its Form and Being from the Voluntary Spiritual consent of those whereof it consists unto Church Order They gave saith the Apostle their own selves to the Lord and unto us by the Will of God 2 Cor. 8. 5. Neither is there any mention at all in the Scripture of the constitution of Churches in private Families so as that they should be limited thereunto 2 What is spoken of the Church in the House of Aquila Nymphas and Philemon doth not at all prove that there was a particular Church in each of their houses consisting only of their own Families as such but only that there was a Church which usually assembled in their respective houses Wherefore 3 Here is no such Example given of Churches in private Families in the whole Scripture as should restrain the extent of Churches from Congregations of many Families And the enquiry hereon that if men will extend Churches to Congregations of many Families why may not others extend Churches unto those Societies which consist of many Congregations hath not any force in it For they who extended Churches unto Congregations of many Families were the Apostles themselves acting in the Name and Authority of Jesus Christ. It cannot be proved that ever they Stated Erected or Planted any one Church but it was composed of Persons out of many Families nor that ever they confined a Church unto a Family or taught that Families though all of them Believers and baptized were Churches on the account of their being Families So others may extend Churches unto those Societies which consist of many congregations yet not so as that those who cannot comply or joyn with them should thereon be esteemed Schismaticks seeing such Societies were not appointed by Christ and his Apostles If such Societies be so constituted as that there is but a probable Plea that they are ordained by Christ there may be danger in a dissent from them meerly on this account that they consist of many congregations but this is not our case as hath been before declared The Remainder of this Section consists in an account of the Practice of the Churches in some things in following Ages This though of Importance in itself and deserving a full enquiry into yet belongeth not unto our present case and will it may be in due time be more fully spoken unto Those supposed of the first way and judgment who grant a separation from the established form of the Church of England are dismissed with one charge more on and Plea against their Practice not without a mixture of some severity in expression pag. 30. But suppose the first Churches were barely congregational by reason of the small number of Believers at that time yet what Obligation lies upon us to disturb the Peace of the Church we live in to reduce Churches to their Infant Stateâ— Which is pressed with sundry considerations in the two following Pages But we say 1 That the first Churches were not congregational by reason of the small number of Believers but because the Lord Christ had limited and determined that such a state of his Churches should be under the New Testament as best suited unto all the ends of their Institution 2 That which is called the infant state of Churches was in truth their sole perfect estate what they grew up unto afterwards most of them we know well enough For leaving as it is called their infant state by degrees they brought forth at last the Man of Sin 3 No Obligation lies upon us from hence to disturb the Peace of any Church nor do we do so let what will be pretended to the contrary If any such Disturbance do ensue upon the Differences that are between them and us as far as I know the blame will be found lying upon them who not being satisfied that they may leave the first state of the Churches under a Pretence of its Infancy and bring them into a greater Perfection then was given them by Christ and his Disciples but compel others also to foregoe their Primitive Constitution and comply with them in their Alteration thereof The Remainder of the Discourse of this Section so farre as I can understand proceeds on this Principle that the sole Reason and cause of our Non-conformity is this Perswasion of the Divine Institution of particular Churches But all men know that this is otherwise This of all things is least pleaded and commonly in the last place and but by some among the causes and Reasons of our withholding Communion so farre as we do so from the Church of England as unto the way and manner wherein it is required of us Those Reasons have been pleaded already and may yet be so farther in due time For the Rest of the Discourse we do not we cannot believe that the due and peaceable Observation of the Institutions of Christ doth of it self give any Disturbance unto any Churches or Persons whatever Nor that a peaceable endeavour to practise our selves according unto those Institutions without imposing that Practice on them can be justly blameable We do not we cannot believe that our Refusal of a total Compliance with a Rule for Order Discipline Worship and Ceremonies in the Church not given by Christ and his Apostles but requiring of us sundry things either in themselves or as required of us directly contrary unto or inconsistent with the Rules and Directions given us by them unto those ends as in our Judgment and Light of our Consciences is done in and by this Rule is either Schism or blameable Separation We do judge our selves obliged to preserve Peace and Unity among Christians by all the means that Christ hath appointed for that End by the exercise of all Grace the performance of all Duties the observation of all Rules and Directions given us for that end but we do not we cannot believe that to neglect the means of our own Edisication appointed unto us by Christ himself to cast away the Liberty wherewith he hath made us free and to destroy our own Souls for ever by acting against his Authority in his Word and our own Consciences guided thereby in a total complying with the Rule proposed unto us is a way or
means for the attaining of that End And we do believe that in the present state of the Differences among us an issue whereof is not suddenly to be expected in an absolute Agreement in Opinion and Judgement about them that the Rule of the Scripture the Example of the first Churches the nature of Christian Religion and the present Interest of the Protestant Religion among us doth call for mutual forbearance with mutual Love and Peaceable walking therein And we begin to hope that whereas it is confessed that the Foundations of Christian Religion are preserved entire among us all and it is evident that those who dissent from the present Ecclesiastical Establishments or any of them are as ready to do and suffer what they shall be Lawfully called unto in the Defence and for the Preservation of the Protestant Religion wise Men will begin to think that it is better for them to take up quietly in what the Law hath provided for them and not turmoil themselves and others in seeking to put an end unto these Differences by force and compulsion which by these ways they will never whilst they live attain unto And we do suppose that many of them who do cordially own and seek the Preservation of the Protestant Religion in this Nation Men I mean of Authority Power and Interest will be no more instrumental to help one Party ruine and destroy another unduely weakening the whole Interest of Protestantisme thereby but considering how little the concern of themselves or their Posterity can be in these lesser differences in comparison of what it is in the whole Protestant cause will endeavour their utmost to procure an equal Liberty though not equal outward Advantages for all that are firm and stable in their Profession of that Protestant Religion which is established by Law in this Kingdom I know that Learned and Eloquent men such as this Author is are able to declaim against mutual forbearance in these things with probable Pleas and Pretences of evil consequents which will ensue thereon And I do know that others though not with equal Learning or Eloquence do declare and set forth the Inequality Unrighteousness and Destructive Events of a contrary course or the use of force and compulsion in this cause But it must be granted that the Evil consequences pretended on a mutual forbearance do follow from the corrupt Affections and Passions of Men and not from the thing it self but all the evils which will follow on force and compulsion do naturally arise from the thing it self I shall close this part of my Discourse with an Observation on that wherewith it is closed by this Author in his management of it Saith he to withdraw from each other into separate congregations tempts some to spiritual Pride and Scorn and Contempt of others as of a more carnal and worldly Church then themselves and provokes others to lay open the follies and indiscretions and immoralities of those who pretend to so much Purity and Spirituality above their Brethren pag. 32 33. If there be any unto whom this is such a Temptation as is mentioned in the first place and being so doth prevail upon them it is their sin arising from their own Lusts by which every Man is tempted and is not at all occasioned by the thing it self and for the other part let those who delight in that work proceed as they shall see cause For if they charge upon us things that are really Foolish Indiscreet and Immoral as in many things we sin all we hope we shall learn what to amend and to be diligent therein as for other Reasons so because of our Observers But if they do what some have done and others yet continue to do fill their Discourses with false Malicious Defamations with Scorn Contempt Railing and Revilings Scandalous unto Christian Religion like a Sermon lately preached before my Lord Mayor and since put in Print I intend not that under consideration we are no way concerned in what they do or say nor do as we know of suffer any disadvantage thereby yea such Persons are beneath the offence and contempt of all Men pretending unto the least of Wisdom and Sobriety For what remains of this Discourse I esteem not my self concerned to insist on the Examination of it For I would not so express my Judgment in these things as some are here represented to declare themselves And I know that those who are principally reflected on are able to defend both their Principles and Practices And besides I hear in the Retirement wherein I live and wherein I dye dayly that some of those most immediately concerned have returned an Answer unto this Part of the Discourse under consideration I shall therefore only observe some few things that may abate the Edge of this Charge For although we judge the Defence of the Truth which we profess to be necessary when we are called thereunto yet at present for the Reasons intimated at the entrance of this Discourse we should choose that it might not be brought under debate But the Defence of our Innocency when the charge against us is such as in it self tends to our Distress and Ruine is that alone which is our present Design and which wise men no way concerned in our Non-conformity for the sake of Protestant Religion and Publick Peace of the Nation have judged necessary The Principal Strength of this Part of the Reverend Authors Discourse consists in his Application of the Reasons of the Assembly against those who desired forbearance in distinct Communion from the Rule sought then to be established unto those who now desire the same forbearance from the Church of England I will not immerse my self in that controversie nor have any contention with the dead This only I say that the case then between the Presbyterians and those who dissented from them is so vastly different from that now between the Church of England and the Non-conformists and that in so many material Instances and circumstances that no Light can be communicated unto the right determination of the latter from what was pleaded in the former In brief those who pleaded then for a kind of Uniformity or Agreement in total Communion did propose no one of those things as the condition of it which are now pleaded as the only Reasons of with-holding the same kind of Conformity from the Church of England and the Non-imposition of any such things they made the Foundation of their Plea for the compliance of others with them And those on the other side who pleaded for Liberty and forbearance in such a case as wherein there were no such Impositions did it mostly on the common Liberty which as they judged they had with their other Brethren to abide by the way which they had declared and practised long before any Rule was established unto its Prejudice And these things are sufficient to give us as unto the present case under debate an absolute inconcernment in what was then
pleaded on the one side or the other and so it shall be here dismissed The especial charge here managed against the Non-conformists is that they allow that to live a state of Separation from such Churches as many at least of ours are is a Sin yet that themselves so do which is manifest in their Practice But it may be said 1 That this Concession respects only Parochial Churches and that some of them only But the conformity in general required of us respects the Constitution Government Discipline Worship and Communion of the National Church and Diocesan Churches therein 2 Persons who thus express themselves are to be allowed the Interpretation of their own Minds Words and Expressions For if they do judge that such things do belong unto a state of Separation from any Churches as namely a causeless Renouncing of all Communion with them a condemnation of them as no Church and on that ground setting up Churches against them which they know themselves not to be guilty of they may both honestly and wisely deny themselves to be in a state of Separation nor will their present Practice prove them so to be And on the other hand those who do acknowledge a Separation as unto distinct local presential communion with the Church of England yet do all of them deny those things which in the Judgment of those now intended are necessary to constitute a state of Separation But on this Account I cannot see the least contradiction between the Principles and Practice of these Brethren nor wherein they are blame-worthy in their Concession unless it be in too much earnestness to keep up all possible communion with the Church of England forgive them that wrong Yet I say not this as though these who are here supposed to own a state of Separation were not as Zealous also for Communion in Faith Love and Doctrine of Truth with the body of Protestants in this Nation as they are 3 That which animates this part of the Discourse and which is the Edge of this Charge is that the Ministers do conceal from the People what their Judgment is about the Lawfulness of Communion with the Church of England How this can be known to be so I cannot understand For that it is their Judgment that they may do so is proved only so far as I know from what they have Written and Published in Print unto that purpose And certainly what men so publish of their own accord they can have no design to conceal from any especially not from them who usually attend on their Ministry who are most likely to read their Books with Diligence But this hath been spoken unto before In these things we seek for no shelter nor countenance from what is pleaded by any concerning the obliging Power of an erronious Conscience which the Reverend Author insists on pag. 42 43 44. For we acknowledge no Rule of Conscience in these things which concern Churches their State Power Order and Worship but Divine Revelation only that is the Scripture the written Word of God and sure enough we are that we are not deceived in the choice of our Rule so as that we desire no greater Assurance in any concerns of Religion And by the Scripture as our Rule we understand both the express words of it and whatever may by just and lawful consequence be educed from them This Rule we attend unto and enquire into the Mind of God in it with all the Diligence we are able and in the use of all the means that are usually and truly pleaded as necessary unto the Attainment of a right understanding thereof And if any one can inform us of any thing required of us thereby which yet we have not received we shall with all readiness comply therewithal We have no prejudices no outward Temptations that should biass our Minds and Inclinations unto those Principles and Practices on them which we judge our selves guided and directed unto by this Rule but all such considerations as might be taken from the most moderate desires even of Food and Raiment do lye against us We are hereon fully satisfied that we have attained that knowledge in the Mind of God about these things as will preserve us from Evil or Sin against him from being Hurtful or Useless unto the rest of Mankind if we submit unto the Light and conduct of it Wherefore we seek no relief in we plead no excuse from the Obligation of an Erroneous Conscience but do abide by it that our Consciences are rightly informed in these things and then it is confessed on all hands what is their Power and what their force to oblige us with respect unto all humane commands I know not of any farther concern that the Non-conformists have in the Discourse of this Reverend Author unless it be in the considerations which he proposeth unto them and the Advice which he gives them in the close of it I shall only say concerning the one and the other that having weighed them impartially unto the best of my Understanding I find not any thing in them that should make it the Duty of any man to invent and constitute such a Rule of Church Communion as that which is proposed unto the Non-conformists for their absolute compliance withal nor any thing that should move the Non-conformists unto such compliance against the Light of their Consciences and understanding in the mind of Christ which alone are the things in debate between us But if the Design of the Author in the proposal of these considerations and the particulars of his Advice be that we should take heed to our selves that during these differences among us we give no offence unto others so far as it is possible nor entertain severe Thoughts in our selves of them from whom we differ we shall be glad that both he and we should be found in the due Observance of such Advice One head of his Advice I confess might be if I am not mistaken more acceptable with some of the Non-conformists if it had not come in the close of such a Discourse as this is And it is that they should not be always complaining of their hardships and Persecution pag. 54. For they say after so many of them have died in common Gaols so many have endured long Imprisonments not a few being at this day in the same Durance so many driven from their habitations into a wandring condition to preserve for a while the Liberty of their Persons so many have been reduced unto Want and Penury by the taking away of their Goods and from some the very Instruments of their Livelyhood after the Prosecutions which have been against them in all Courts of Justice in this Nation on Informations Endictments and Suits to the great charge of all of them who are so Persecuted and ruine of some after so many Ministers and their Families have been brought into the utmost outward streights which Nature can subsist under after all their perpetual Fears and
A Brief VINDICATION Of The Non-conformists From the Charge of SCHISME As it was Managed against them in a Sermon Preached before the Lord Mayor by Dr. Stillingfleet Dean of St. Pauls Coitio Christianorum meritò sane illicita si illicitis par merilò damnanda si quis de ea queritur eo titulo quo de factionibus querela est In cujus perniciem aliquando convenimus Hoc sumus congregati quod dispersi hoc universi quod Singuli neminem laedentes neminem contristantes quum probi cum boni coeunt cum pij cum casti congregantur non est factio dicenda sed Curia Tertul. LONDON Printed for Nathaniel Ponder at the Sign of the Peacock in the Poultry over against the Stocks-Market 1680. IT was no small Surprize unto many first to hear of and then to see in Print the late Sermon of the Reverend Deun of St. Pauls Preached at Guildhall May 2. 1680. being the first Sunday in Easter Term before the Lord Mayor c. Whatever there might be of Truth in it yet they judged the time both of the one and the other the Preaching and Printing of it to be somewhat unseasonable For they say that this is a time wherein the Agreement of all Protestants so far as they have attained is made more than ordinarily necessary And whereas the Nonconformists do agree in Religion with all the sober Protestant People of the Nation which is the Church of England they do suppose that ordinary Prudence would advise unto a forbearance of them in those few things wherein they dissent not indeed from the Body of the Protestant People but from some that would impose them on their Consciences and Practices Who knows not that the present danger of this Nation is from Popery and the endeavors that are used both to introduce it and enthrone it or give it Power and Authority among us And it is no part of the Popish Design to take away and destroy those things wherein the Nonconformists do dissent from the present Ecclesiastical Establishment but rather to confirm them Their contrivance is to ruine and destroy the Religion of the Body of the Protestants in this Kingdom wherein the Nonconformists are one with them and equally concerned with any of them Wherefore it cannot but be grievous unto them as well as useless unto the common Interest of the Protestant Religion that at such a time and season they should be reflected on charged and severely treated on the account of those lesser differences which no way disenable them from being useful and serviceable unto the Government and Nation in the defence and preservation of the Protestant Religion And that it is their resolution so to be they have given sufficient evidence equal at least with that given by any sort of People in the Nation yea of their Diligence in opposition unto Popery and their readiness to observe the direction of the Magistrates therein whil'st the Plot hath been in agitation they suppose the Honourable Person unto whom this Sermon is dedicated can and will bear them witness In these Circumstances to be required severely to change their Judgments and Practices as it were Momento Turbinis immediately and in an instant or else to be looked on and treated as Adversaries many do think as unseasonable as to command a good part of an Army when it is actually engaged against an Enemy to change all their Order Postures Discipline and Advantages or immediately to depart out of the Field And they do withal suppose that such a sudden change is least of all to be expected to be wrought by such severe Charges and Reflections as are made on all Nonconformists in this Discourse Such like things as these do men talk concerning the season of the Preaching and Publishing of this Sermon But in such things every man is to be left unto his own Prudence whereof he may not esteem himself obliged to give an Account For my part I judge it not so unseasonable as some others do For it is well that honest men should understand the state of those things wherein they are greatly and deeply concerned Nonconformists might possibly suppose that the common danger of all Protestants had reconciled the minds of the Conforming Ministry unto them so as that they were more than formerly inclined unto their forbearance and I was really of the same judgment my self If it be not so it is well they are fairly warned what they have to expect that they may prepare themselves to undergo it with patience But we shall pass by these things and attend a little unto the consideration of the Sermon itself The Design of this Discourse seems to consist in these three things or to aim at them 1 To prove all the Nonconformists to be guilty of Schism and a sinful Separation from the Church of England 2 To aggravate their supposed Guilt and Crime both in its Nature and all the pernicious Consequents of it that can be imagined 3 To charge them especially their Ministers with want of Sincerity and Honesty in the management of their Dissent from the Church of England with reference unto the People that hear them What there is of Truth in these things or what there may be of mistake in them it is the Duty of Nonconformists to try and examine But some few things must have a previous consideration before we come to the Merits of the Cause itself 1. The Reverend Author of this Discourse affirms that in the Preaching of this Sermon he was far from intending to stir up the Magistrates and Judges unto a Persecution of Dissenters as some ill men have reported Epist. Ded. Without this Information I confess I could not but judge it would have been as liable unto a supposition of such a Design as the actings of the Nonconformists in the management of their Cause are unto that of Insincerity in the judgment of this Reverend Author For 1 It was not preached unto Nonconformists perhaps not one of them present so that the intention of Preaching it could not be their Conviction They were not likely either to hear the Charge or the Reasons of it 2 It was preached unto them who were no way guilty of the pretended Crime reproved but peculiarly such as were intrusted with the execution of the penal Laws against them that were supposed guilty Magistrates and Judges which in another would have but an ill aspect If a Man should go unto a Justice of the Peace and complain that his Neighbor is a Thief or a Swearer or a Murderer though he should give the Justice never so many Arguments to prove that his Neighbour did very ill in being so and doing so yet his business would seem to be the execution of the Law upon him But let the Will of God be done Nonconformists are not much concerned in these things We are likewise informed in the same Epistle that there are no sharp and provoking Expressions on the
Persons of any It is indeed beneath the Gravity and Dignity of this Reverend Author to bring reviling or railing Accusations against any neither will he I am sure give countenance to such a practice in others which is seldom used but by men of very mean consideration But I am not satisfied that he hath not used even great severity in Reflections on a whole Party of Men and that unprovoked Nor do I know how Persons on a Religious account can be more severely reflected on and that not only as unto their Opinions and Practises but also as unto the Sincerity of their Hearts and Honesty of their Designs than the Nonconformists are in this Sermon I have seen a Collection made of such Reflections by the hand of a Person of Honour a Member of the Church of England with his judgment upon them wherein they appear to me not to be a true resemblance or representation of Christian Love and Charity 2. A great part of this Discourse being such as became a Popular Auditory consisting in Generals on all hands acknowledged as the good of Union the evil of Schism and causeless Separation c. which will indifferently serve any Party until it be determined where the original fault and mistake doth lie I shall not at all take notice of it though it be so dress'd as to be laid at the door of Nonconformists in a readiness for an application unto their disadvantage But nothing that by way of Argument Testimony or Instance is produced to prove the Charge mentioned and the Consequents of it shall be omitted 3. Some few things may be taken notice of in the passage of the Author unto his Text of that nature is his complaint p. 2. There is just cause for many sad Reflections when neither the Miseries we have felt nor the Calamities we fear neither the terrible Judgments of God upon us nor the unexpected Deliverance vouchsafed unto us nor the common Danger we are yet in have abated Mens Heats or allayed their Passions or made them more willing to unite with our established Church and Religion But instead of that some stand at a greater Dastance if not Defiance It is acknowledged willingly by us that the warnings and calls of God unto this Nation have been great and marvellous and yet continue so to be But it is worthy our enquiry whether this be to be looked on as the onely End and Design of them that the Nonconformists do immediately in all things comply with the Established Church and Religion and are evidences of God's displeasure because they do not so when he who searcheth their hearts doth know that they would do it were it not for fear of his displeasure What if it should be the design of God in them to call the Nation and so the Church of England unto Repentance and Reformation which when all is done is the onely way of reconciling all Protestant Dissenters What if God should in them testifie against all the Atheism Profaness Sensuality that abound in this Nation unto the Publick Scandal of it with the dread and terror of those by whom they are duly considered the persons guilty of them being no way proceeded against by any Discipline of the Church nor any Reformation of the Church itself from such horrible pollutions once attempted Every man who knows any thing of Christ of his Law Gospel Rule and Discipline of the Nature End and Use of them with the Worship of God to be performed in them and by them and doth with consider the Terror of the Lord unto whom an account is to be given of these things must acknowledge that both in Persons and Things there is a necessity of Reformation among us on the utmost perils of the displeasure of Christ Jesus yet no such Reformation is so much as endeavoured in a due manner It is no Encouragement unto Conscientious Men to unite themselves absolutely and in all things unto such a Church as doth not 〈…〉 or as cannot Reform itself in such a degenerate state as that which many Churches in the world are at this day openly and visibly fallen into And to deal plainly with our Brethren if they will allow us to call them so that they may know what to expect and if it be the Will of God be directed into the onely true way of Uniting all Protestants in the onely Bands of Evangelical Union Order and Communion unless those who are concerned will endeavor and until they are enabled in some measure to effect a Reformà tion in the Ministry and People as unto their Relation to the Church as also in some things in the worship of God itself it is vain to expect that the Nonconformists should unite with the Church however established And may we not think that those many Warnings and Calls of God may have some respect unto these Abominations that are found in the Nation yea such as without a due Reformation of them will issue in our Desolation I do know that with the Nonconformists also there are Sins against the Lord their God and it will be a great addition unto their sins as also an aggravation of their guilt if they comply not with the warnings of God as they are here expressed by this Reverend Author so as to Reform whatever is amiss in them and return wholly unto God from all their wandrings But as unto those things which are usually charged on them they are such as Interest Hatred and the desire of their Ruine suggest unto the minds of their Adversaries or are used by some against their Science and Conscience to further that end without the least pretence to be raised from any thing in them their Opinions Practices or Conversation in the world Doth Atheism abound among us it is from the Differences in Religion made by Nonconformists Is there danger of Popery it is because of the Nonconformists Are the Judgments of God coming on the Nation it is for Nonconformity So was it of old with the Christians Si Tybris ascendit in maenis si Nilus non ascendit in arva si Coelum stetit si Terra movit si Fames si Lues statim Christianos ad Leonem 4. The immediate Introduction unto the opening of his Text is an account of the Differences and Divisions that were in the Primitive Churches occasioned by the Judaizing Christians who contended for the observation of the Ceremonies of the Law but some things may be added unto his account which are necessary unto the right stating of that Case as it may have any respect unto our present Differences And we may observe 1 That those with and concerning whom the Apostle dealeth in his Epistle were principally those of the Jewish Church and Nation who had own'd the Gospel professed Faith in Christ Jesus had received many of them spiritual Gifts or tasted of the powers of the world to come and did join in the worship of God in the Assemblies of the Christians I only mention
Dangers wherewith they have been exercised and disquieted they think it hard they should be complained of for complaining by them who are at Ease It may be remembred what one speaks very gravely in the Comoedian Sed Demea hoc tu facito cum animo cogites Quam vos facillime agitis quam estis maxume Potentes dites fortunati nobiles Tum maxume vos aequo animo aequa noscere Oportet si vos vultis perhiberi probos Indeed Men who are encompassed with an affluence of all earthly enjoyments and in the secure possession of the Good things of this Life do not well understand what they say when they speak of other mens Sufferings This I dare undertake for all the Non-conformists Let others leave beating them and they shall all leave complaining She is thought but a Curst mother who beats her Child for crying and will not cease beating until the Child leaves crying which it cannot do whilst it is continually beaten Neither do I know that the Non-conformists are alwaies complaining of their Sufferings nor what are their complaints that they make nor to whom Yea I do suppose that all impartial men will judge that they have borne their Sufferings with as much patience and silence as any who have gone before them in the like state and condition And they do hope that men will not be angry with them if they cry unto God for Deliverance from those troubles which they judge they undergo for his Sake Thankful also they are unto God and Men for any release they have received from their Sufferings wherein their chief respect amongst Men hitherto is unto the King himself But that they should be very thankful to those who esteem all their past and present Sufferings to be light and do really endeavour to have them continued and encreased among whom I do not reckon this Reverend Author for I do not know that I can truly do so is not to be expected I shall add no more but that whereas the Non-conformists intended in this Defence are one or do compleatly agree with the Body of the People in this Nation that are Protestants or the Church of England in the entire Doctrine of Faith and Obedience in all the Instances whereby it hath been publickly declared or established by Law which Agreement in the Unity of Faith is the principal foundation of all other Union and Agreement among Christians and without which every other way or means of any such Union or Agreement is of no worth or value and which if it be not impeached is in it self a sufficient bond of Union whatever other Differences may arise among men and ought to be so esteemed among all Christians And whereas they are one with the same Body of the People that is in its Magistracy and those who are under Rule in one common Interest for the Maintenance and Preservation of Protestant Religion whereunto they are secured by a sense of their Duty and Safety and without whose orderly and regular concurrence in all lawful wayes and actings unto that end it will not be so easily attained as some imagine And whereas also they are one with them in all due legal Subjection unto the same Supreme Power amongst us and are equally ready with any sort of Persons of their respective Qualities or Condition in the Nation to contribute their Assistance unto the Prefervation of its Peace and Liberty and whereas in their several capacities they are useful unto the publick Faith and Trust of the Nation the Maintenance and Encrease of the Wealth and Prosperity of it Considering what Evidences there are of the Will of God in the Constitution of our Natures under the Conduct of Conscience in immediate Subordination unto himself the different measures of Light Knowledge and Understanding which he communicates unto men as also of the Spirit Rule and Will of Jesus Christ with the Example of the Apostles and the Primitive Churches for mutual forbearance in such different apprehensions of and Practices about Religion as no way entrencheth on the Unity of Faith or any Good of Publick Society I cannot but judge in which perswasion I now live and shall shortly dye that all Writings tending to Exasperate and Provoke the dissenting Parties one against another are at this day highly Unseasonable and all endeavours of what sort soever to Disquiet Discourage Trouble Punish or Distress such as dissent from the Publick Rule in the way before described are contrary to the Will of God obstructive of the Welfare of the Nation and dangerous unto the Protestant Religion FINIS Erata PAge 2. Line 23. for well read meet pag. 7. l. 23. for wherein read whom pag. 34. l. the last for may be read may not be An Exposition of the 6 7 8 9 and 10th Chapters on the Hebrews being a third Volum of that Exposition By John Owen D. D. Sold by N. Ponder at the Peacock in the Poultrey Gal. 1. 10.