they make herein may possibly keep up some Churches but is the ready way to destroy all Religion 2. That many of those by whom this Liberty is denyed unto professing Christians yet do indeed take it for granted that they have such a Liberty and that it is their Duty to make use of it For what are all the Contests between the Church of Rome and the Church of England so far as Christians that are not Church-men are concerned in them Is it not in whether of these Churches Edification may be best obtained If this be not the Ball between us I know not what is Now herein do not all the Writers and Preachers of both Parties give their Reasons and Arguments unto the People why Edification is better to be had in the one Church then in the other and do they not require of them to form a Judgment upon those Reasons and Arguments and to act accordingly if they do not they do but make a Flourish and act a Part like Players on a Stage without any determinate Design 3. All Christians actually do so they do judge for themselves unless they are brutish they do Act according unto that Judgment unless they are hardened in Sin and therefore who do not so are not to be esteemed Disciples of Christ. To suppose that in all things of Spiritual and Eternal Concernment that men are not determined and acted every one by his own Judgment is an Imagination of men who think but little of what they are or do or say or Write Even those who shut their Eyes against the Light and follow in the Herd resolving not to enquire into any of these things do it because they judge it is best for them so to do 4. It is commonly acknowledged by Protestants that private Christians have a Judgement of Discretion in things of Religion The Term was invented to grant them some Liberty of Judgement in Opposition unto the blind Obedience required by the Church of Rome but withal to put a restraint upon it and a distinction of some superiour Judgement it may be in the Church or others But if by Discretion they mean the best of mens Vnderstanding Knowledge Wisdom and Prudence in and about the things wherein it is exercised I should be glad to be informed what other Judgment than this of Discretion in and about the things of Religion this or that or any Church in the World can have or exercise But to allow men a Judgement of Discretion and not to grant it their Duty to act according unto that Judgement is to oblige them to be Fools and to act not discreetly at least not according unto their own Discretion 4. The same is to be spoken of Gospel Discipline without which neither can the Duties of Church Societies be observed nor the Ends of them attained The neglect the loss the abuse hereof is that which hath ruined the Glory of Christian Religion in the World and brought the whole Profession of it into Confusion Hereon have the fervency and sincerity of true Evangelical mutual Love been abated yea utterly lost For that Love which Jesus Christ requireth among his Disciples is such as never was in the World before amongst Men nor can be in the World but on the Principles of the Gospel and Faith therein Therefore it is called his New Commandement The Continuation of it amongst the Generality of Christians is but vainly pretended little or nothing of the Reality of it in its due Exercise is found And this hath ensued on the Neglect of Evangelical Discipline in Churches or the turning of it into a Worldly Domination For one principal End of it is the Preservation Guidance and acting of this Love That mutual Watch over one another that ought to be in all the Members of the Church the Principal Evidence and fruit of Love without Dissimulation is also lost hereby Most men are rather ready to say in the Spirit and Words of Cain Am I my Brothers Keeper than to attend unto the Command of the Apostles Exhort one another dayly least any be hardened through the Deceitfulness of Sin Or comply with the Command of our Saviour if thy Brother offend thee tell him of it between him and thee By this means likewise is the Purity of Communion lost and those received as principal Members of Churches who by all the Rules of Primitive Discipline ought to be cast out of them Wherefore this also is to be considered in the Choice we are to make of what Churches we will joyn our selves unto as unto constant compleat Communion and in whose Communion we will abide For these things are Matters of Choice and consist in Voluntary free Acts of Obedience With those unto whom they are not so who would on the one hand have them to be things that men may be compelled unto and ought so to be or on the other that follow no other Guidance in them but outward Circumstances from the Times and Places where they are born and inhabit I will have no Contest It follows from hence also That Where there are many Churches wherein these things are found whereon we may lawfully and ought in Duty to joyn with some of them in particular every one is obliged to joyn himself unto such a Church as whose Principles and Practises are most suited unto his Edification CHAP. XI Of Conformity and Communion in Parochial Assemblies FROM what we have insisted on we may borrow some Light into the Determination of that Case wherein Multitudes are at this day concerned And the Case it self may be briefly stated in this Enquiry namely Whether all Protestants Ministers and People are bound to joyn themselves unto the Church of England as now by Law established in its Parochial Assemblies as unto compleat constant Communion without the use of any other Church means for their own Edification So as if they do not so do they are Guilty of Schisme This is that which is called Conformity unto the Church of England which as unto private Persons can be expressed only in constant compleat Communion in Parochial Assemblies according to their Present Constitution without the Use or Exercise of any other Church Worship or Discipline but what is by Law established in them Refraining from an absolute compliance herein is called Schisme But whereas Ecclesiastical Schisme whatever it be in particular in its general nature hath respect only unto divine Institutions this which respecteth only the Laws Rules and Determinations of men can have no alliance thereunto Yet is it not only charged as such without the least countenance from Scripture or Antiquity so far as it may be allowed of Authority with us but the supposition of it is accumulated with another Evil namely that those who are so guilty of it in the Judgment of them who are interested with secular Power though Peaceable and Orthodox ought to be punished with various Penalties gradually coming unto the loss of Goods Liberty and in some Cases of
Life it self An Opinion Ignominious unto Christian Religion however vapoured withal by young Men whose Wit flies above all serious Consideration of things and their Circumstances and countenanced by others from an influence of Interest who otherwise would not be imposed on by such an Anti-Evangelical Presumption I shall therefore at the utmost distance from Interest or Passion briefly consider the Case proposed and give an account of my Thoughts concerning it 1. One or two things are usually premised unto the consideration of this case as namely 1. That those who refrain from that Communion with the Church of England which we insist upon do yet agree therewith in all important Doctrines of Faith which is the Foundation the Life and Soul of Church Union and Communion This I freely grant but with this Limitation that this Agreement respects the Doctrine as declared at the first Reformation and explained in the Age next ensuing thereon If there be a change made in or of these Doctrines or any of them by any in or of the Church of England we profess our Disagreement from them and do declare that thereby the Foundation of our Communion with them is weakened and the principal bond of it loosened 2. That not only as Christians but as Reformed Protestants we do agree in the Renunciation of the Doctrines and Worship of the Church of Rome which are opposed by the common consent of all those who are usually so called Yet this must be added thereunto that if any in or of the Church of England should make an Accession unto any Parts of the Doctrine and Worship of the Roman Church not avowed or warranted by the consent of the Church in its first Reformation we are not we cannot be obliged unto Communion with them therein and by their so doing the Original Bond of our Communion is weakened if not dissolved 2. These things being premised we shall enquire in the first place what is the Rule of that Communion with the Church of England in its Parochial Assemblies which is required of us If this be pleaded to be a Rule of divine Prescription we acknowledge that great diligence and humility are required unto the consideration of it that we be not mistaken And if it prove to be according to the Mind of Christ that is of his Institution if we fail of a compliance with it we are guilty of Schisme But if the Rule prescribing limiting and exacting this Communion be not so much as pleaded to be of divine Institution whatever fault there may be in our dissent from it Schisme it is not For Ecclesiastical Schisme neither hath nor can have respect unto any thing but divine Institutions For if it hath it is in the Power of any sort of men to make Schismaticks of whom they please as practically and in pretence it is come to pass at this day in the World Now the Rule of the Communion required is the Law of the Land the Book of Canons with the Rubrick of the Common Prayer If according to the Prescriptions Directions and Commands given in them we do joyn our selves in Communion with Parochial Assemblies then are we judged conformable to the Church of England and not else By and according unto these are all enquiries made concerning Communion with the Church and if they are observed the return is Omnia bene Now this Rule hath no divine Warrant for its Institution no Example in the Primitive Churches especially considering what are the things which it obliges us unto nor can be made consistent with the Liberty wherewith Christ hath made his Disciples free A Dissent from this Rule is as far from Schisme as any man need desire it For nothing is so but what respects some Command or Institution of Christ which immediately affects the Conscience It is true the Lord Christ hath Commanded that Love Union Peace and Order whereof Schisme is a disturbance and whereunto it is opposite But they are that Love Union and Order which he hath appointed To suppose that he hath left it unto Men to invent and appoint a new kind of Union and Order which is done in the Rule we treat of which he never required and then to oblige his Disciples unto the Observation of it be it what it will so as that their dissent from it should be Criminal and that for this Reason that it is so appointed of men is no small mistake And if all that Love Union Peace and Order which the Lord Jesus hath enjoyned his Disciples may be punctually observed without any respect unto this Rule as a Rule of Church Communion to dissent from it whatever fault of another kind it may be is no more Schisme than it is Adultery And if on some mens Arbitrary Constitution of this Rule and the Dissent of others from it such Differences and Divisions ensue as seem to have the general Nature of Schisme the Evil of them belongs unto those alone by whom the Rule is framed If indeed some should frame such a Rule of Church Communion because they suppose they see Cause for it and would then leave it unto others to observe as they see Cause if it be not of Use it would not be liable unto much abuse But whereas our Lord Jesus Christ hath given one and the same Rule equally unto all his Disciples in these things namely that they should observe and do all that he hath commanded them for some of them on any pretence or Plea whatever as of their being the Church or the like arbitrarily to frame a Rule of their own as an Addition unto his obliging all others unto a strict Observance of it because they have so framed it is that which neither the Scripture nor Primitive Antiquity know any thing of I will not enquire what is that Power and Authority whereby this Rule is constituted and confirmed nor in whom it doth reside The Name of the Church is usually pretended and pleaded But before any can be concerned herein all that hath been pleaded for the true state and nature of Evangelical Churches must be overthrown which will not be done speedily Railings Revilings and Reproaches will not do it But until this is done it will be believed that every particular Congregation is indispensibly obliged in itself to observe and do all the Commands of Christ and is left at Liberty so to regulate the outward circumstances of its Worship and Order as is best for its own Edification whereof it self is the most competent Judge But as for a Church of another sort invested with Authority to make a Rule not only as unto the outward Circumstances of those Actions wherein Church Order and Worship do consist but as unto sundry Religious Rites and Observances which thereby are added unto it and impose the Observance of it on a great Multitude of other Congregations without their consent whether they judge the things enjoyned to be for their Edification or otherwise it is apparently not from
Church namely that bad men were mixed with the Good for which cause they rejected those Churches wherein that was allowed as no true Churches of Christ. For no such thing is included in what we assert nor doth follow thereon We do own that wicked Hypocrites may be joyned in true Churches and be made Partakers of all the Priviledges of them Neither is this a Cause of withdrawing Communion from any Church much less of condemning it as no true Church of Christ. But this we say that if such Hypocrites discover themselves in open scandalous sins which upon Examination will prove to be of a larger extent then some suppose with respect unto sins of Omission as well as of Commission if they are not dealt withal according as the Discipline of Christ doth require in such cases the Church wherein they are allowed especially if the Number of such Persons be many or the most the Generality of the People and their sins notorious doth stand in need of Reformation as the Church of England doth acknowledge in the Commination against Sinners The Substance of what is proposed under this consideration may be expressed in the ensuing Observations 1. The Generality of the Inhabitants of this Nation are joyned and do belong unto the Church of England in its Parochial Assemblies 2. That many walk and live without any visible compliance unto the Rule of Christ in Gospel Obedience Yea 3. Great notorious provoking sins do abound among them for which it ought to be feared continually that the Judgements of God will speedily follow as is acknowledged in the Commination 4. That hereon they all stand in need of Reformation without which the principal Ends of Church Communion cannot be obtained among them 5. That this Reformation is the Duty of these Churches themselves which if it be neglected they live in a contempt of the Commands of Christ. For 6. Unto them in the Preaching of the Word and exercise of Discipline are the means of this Reformation committed for we treat not at present of the Power or Duty of the Supream Magistrate in these things 7. That this state of Churches cannot hinder nor ought so to do if continued in the true Disciples of Christ from reforming themselves by endeavouring the due Observance of all his Commands 2. In this state the Church of England doth not and it is to be feared will not nor can reform itself But although the weight of the whole Argument in hand depends very much on this Assertion yet I shall not insist on its particular confirmation for sundry Reasons not now to be mentioned It is enough that no such work hath been as yet attempted nor is at this day publickly proposed notwithstanding all the Mercies that some have received the losses which the Church for want of it hath sustained the Judgments for Sins that are feared which ought to be Motives thereunto Yea the Generality of Ecclesiastical Persons seem to judge that all things among them are as they ought to be that there is no Crime or Disorder but only in complaining of their Good Estate and calling upon them for Reformation 3. This being the state of the Parochial Churches in England the Enquiry is Whether every Beleiver in England be indispensibly obliged by Vertue of any Law Rule or Direction of a divine Original to continue in constant compleat Communion with them so as not to make use of any other ways and means of Christ Appointment for their own Edification on the Penalty of the Guilt of Schisme Now although we do not as we shall see immediately lay the weight of refraining from their Communion on this consideration yet is there enough in it to warrant any Man in his so doing For a Man in his conforming thereunto makes it a Part of his Religious Profession not only that the Church wherein he is joyned is a true Church but that there is in its state and actings a due Representation of the Mind of Christ as unto what he requireth of his Churches and what he would have them to be The Lord Christ is the Apostle and High Priest of our Profession and in all things that belong thereunto we declare that we do it in compliance with his Will and we do so or we are Hypocrites This no man can do in such a Church state who is convinced of its defects without reflecting the greatest dishonour on Christ and the Gospel More weight will be added unto this Consideration when we shall treat of the Matter of Gospel Churches or of what sort of Persons they ought to consist In the mean time those who pretend a Reverence unto Antiquity in those things wherein they suppose Countenance to be given unto their Interest may do well sometimes to consider what was the Discipline of the Primitive Churches and what were the Manners the Lives the Heavenly Conversations of their Members Because in the 3 d. and 4 th Centuries there is mention made of Bishops distinct from Presbyters with some Ecclesiastical practices and Ceremonies in Worship not mentioned in the Scripture nor known unto the Apostolical Churches shall we judge our selves obliged to conform thereunto as our Rule and Pattern so as that in the Judgement of some they are to be esteemed no Churches who conform not their outward state and practice unto the same Rule and shall we judge ourselves at liberty to reject all that they did in the Exercise of Discipline and in the Preservation of Purity of Life and Holiness in the Churches and that according to the Command of Christ and Rule of the Scripture Who knows not upon what diligent trial and experience first obtained of their Knowledge Faith and Godliness they admitted Members into their Churches Yea such was their Care and Severity herein that they would not admit a Roman Emperour unto Communion with them unless he first confessed his Sins and joyned amongst other Penitents before his Admission Euseb. lib. 6. cap. 33. Who knows not with what diligence they watched over the Walkings and Conversations of all that were admitted among them and with what Severity they animadverted on all that fell into Scandalous Sins What was hereon their Conversation in all Holiness Righteousness Temperance Usefulness unto the World in Works of Charity and Benevolence as all other Christian vertues we have sufficient Testimony The Heathen who were morally Sober and Vertuous desired no more than that they might find out among them an Indulgence unto any sort of Sin Crime or Wickedness which because they could not charge any of them withal they invented those brutish and foolish lies about their Nightly Meetings But when a sober Enquiry was made concerning them their Enemies were forced to confess that they were guilty of no open Sin no Adulteries no Swearings or Perjuries as is evident in the Epistles of Pliny and Trajan the Emperour In particular they utterly rejected from their Communion all that resorted unto publick Stage Plays or other Spectacles a solemn
Renunciation whereof was required of them who were admitted unto Baptisme when they were adult See Clem. Pedag. lib. 3. cap. 12. If the Reader would have an account of the Lives and Manners of the first Churches in their Members he may find it in Clem. Epist. ad Cor. pag. 2 3 4. Justin Mart. Apol. 2. Tertullian in his Apol. and lib. 2. Ad Vxor de cultu faeminarum Cyprian Epist. 2. 12. Euseb. Hist. lib. 9. cap. 8. Athanas Epist. ad Solit. Epiphan lib. 3. T. 2 Sect. 24. and the multiplyed complaints of Chrysostome concerning the beginning of Degeneracy in this Matter with others If the Example of the Primitive Churches had been esteemed of any value or Authority in these things much of our present Differences had been prevented 2dly The Constitution of these Parochial Assemblies is not from Heaven but of Men. There is almost nothing which is required unto the Constitution of Evangelical Churches found in them Nor are they looked on by any as compleat Churches but only as conveniencies for the Observance of some Parts of the Worship of God What some have in their Wisdom found out for conveniency others are ingaged unto a compliance therewithal by necessity For being born within the Precincts of the Parish makes them to belong unto the Assemblies of it whether they will or no. To refrain from the Communion of such Churches whose bond of Relation consists only in Cohabitation within the Precincts of a political Constitution is a new kind of Schisme which may be cured by a removal out of those Precincts If it be said that these Parochial Assemblies have their Foundation in the Light of Nature and are directed unto in the Institution of particular Churches in the Scripture that they are not Mens Inventions for convenience but have somewhat Divine in them I say let them be left unto the Warranty which they have from these Causes and Principles let nothing be mixed in their Constitution which is contrary unto them nor let them be abridged of what they direct unto and there will be no more contending about them as unto their Constitution For instance whatever there is of Warranty in the Light of Nature or direction in Evangelical Institutions for such Assemblies they absolutely suppose these three things 1. That a Conjunction in them is a Voluntary Act of free choice in them that so joyn together in them Other kind of Assemblies for the Worship of God neither the one nor the other do give the least countenance unto 2. That they have in themselves sufficient Right Power and Authority unto the attaining all the Ends of such Assemblies in Holy Worship and Rule Other kind of Churches they know nothing of 3. That they are enabled to preserve their own Purity and continue their own Being But all these things are denied unto our Parochial Assemblies by Law and therefore they can claim no Warranty from either of those Principles Wherefore there can be no Obligation upon any Believer to joyn themselves with such Churches in constant Communion as are judged none by them that appoint them or partially and improperly only so or are of such a Constitution as hath in its essentially constituent Parts no Warranty either from the Light of Nature or Scripture direction so as that his dissent from them should be esteemed Schisme How far Communion with them for some Duties of Worship which is indeed all that they can pretend unto may be admitted we do not now enquire 3. There is not in them and therefore not in the Church of England as unto its present Profession a fixed Standard of Truth or Rule of Faith to be professed which every Believer may own and have his Part or Interest therein This I grant is not from the Original Constitution of the Church nor from what is established by any Law therein but from Persons who at present have the Declaration of its Profession committed unto them But from what cause soever it be it is sufficient to warrant any Man who takes care of his own Edification and Salvation to use his own liberty in the choice of the most effectual Means unto those Ends. Wherefore some things may be added in the farther Explanation of this Consideration As 1. It is the Duty of every Church to be the Ground and Pillar of Truth to hold fast the form of wholesome Words or to keep the Truth pure and uncorrupted from all mixture of false Doctrines Errors Heresies or the speaking of perverse things in it unto the hurt of the Disciples of Christ. 1 Tim. 3.15 2 Tim. 2.3 Acts 20.28 29 30. c. When any Church ceaseth so to be the Obligation unto Communion with it is dissolved 2. This is the principal End of the Ministry of the Church in particular Ephes. 4.11 13 1 Tim. 6.20 And where those who possess and Exercise it do eminently fail herein it is the Duty of others to withdraw from them For 3. Every private mans Confession is included in the publick Profession of the Church or Assembly whereunto he belongs And 4 Oneness or Agreement in the Truth whereby we come to have one Lord one Faith one Baptisme is the Foundation of all Church Communion which if it be taken away the whole Fabrick of it falls to the Ground If the Trumpet in any Church as unto these things gives an uncertain sound no man knows how to prepare himself for the Battle or to fight the good fight of Faith It will be said that this cannot be justly charged on the Church of England yea not without open Wrong and Injustice For she hath a fixed invariable Standard of Truth in the 39 Articles which contain its publick Profession of Faith and the Rule of its Communion Wherefore I say that it is not the primitive Constitution of the Church nor its legal Establishment that are reflected on but only the present practise of so many as makes it necessary for men to take the Care of their own Edification on themselves But here also some things are to be observed 1. These Articles at present are exceeding defective in their being a fixed Standard of the Profession of Truth with respect unto those Errors and Heresies which have invaded and pestered the Churches since their framing and establishment We know it was the constant invariable Custom of the Primitive Churches upon the Emergency of any new Errors or Heresies to add unto the Rule and Symbol of their Confession a Testimony against them so to preserve themselves from all Communion in them or participation of them And an usage it was both necessary and laudable as countenanced by Scripture Example however afterwards it was abused For no Writing such as all Church Confessions are can obviate unforeseen Heresies or Errors not broached at the time of its Writing but only that which is of Divine Institution wherein infinite Wisdom hath stored up Provision of Truth for the Destruction of all Errors that the Subtilty
in his laborious endeavour to stigmatize all Protestant Dissenters from the Church of England with the odious name of Schismaticks I have therefore altered nothing of what I had projected either as to Matter or Method in this first Part of the Discourse designed on the whole Subject of Church Affairs For as I have not found either Cause or Reason from any thing in the Doctors Book to make the least change in what I had writtâ—n so my principal Design being the Instruction and confirmation of them who have no other Interest in these things but only to know and perform their own Duty I was not willing to give them the trouble of perpetual diversions from the Matter in hand which all Controversial Writings are Subject unto Wherefore having premised some general Considerations of things insisted on by the Dr. of no great Influence into the Cause in hand and vindicated one Principle a supposition whereof we rely upon namely the Declension of the Churches in the Ages after the Apostles especially after the End of the second Century from the Primitive Institution of their State Rule and Order in the Preface I shall now proceed to consider and examine distinctly what is opposed unto the Defence of our Innocency as unto the Guilt of Schisme But some things must be premised hereunto As 1. I shall not depart from the state of the Question as laid down by our selves on our part as unto our Judgement of Parochial Churches and our Refraining from Communion with them Great Pains is taken to prove the several sorts of Dissenters to be departed farther from the Church of England then they will themselves allow and on such Principles as are disavowed by them But no Disputations can force our Assent unto what we know to be contrary unto our Principles and Perswasions 2. We do allow those Parochial Assemblies which have a settled unblamable Ministry among them to be true Churches so far as they can pretend themselves so to be Churches whose Original is from occasional Cohabitation within Precincts limited by the Law of the Land Churches without Church-Power to choose or ordain their Officers to provide for their own Continuation to admit or exclude Members or to reform at any time what is amiss among them Churches which are in all things under the Rule of those who are set over them by vertue of Civil Constitutions forraign unto them not submitted willingly unto by them and such for the most part as whose Offices and Power have not the least countenance given unto them from the Scripture or the Practice of the Primitive Churches Such as are Chancellours Commissaries Officials and the like Churches in which for the most part through a total Neglect in Evangelical Discipline there is a great Degeneracy from the exercise of Brotherly Love and the Holiness of Christian Profession whatever can be ascribed unto such Churches we willingly allow unto them 3. We do and shall abide by this Principle that communion in Faith and Love with the Administration of the same Sacraments is sufficient to preserve all Christians from the Guilt of Schisme although they cannot communicate together in some Rites and Rules of Worship and Order As we will not admit of any presumed Notions of Schisme and inferences from them nor allow that any thing belongs thereunto which is not contrary to Gospel Love Rules and Precepts in the Observance of Christs Institutions so we affirm and shall maintain that men abiding in the Principles of Communion mentioned walking peaceably among themselves refraining Communion with others peaceably wherein they dissent from them ready to joyn with other Churches in the same Confession of Faith and in the Defence of it and to concur with them in promoting all the real ends of Christian Religion not judging the Church state of others so as to renounce all Communion with them as condemning them to be no Churches continuing in the occasional exercise of all Duties of Love towards them and their Members are unduely charged with with the Guilt of Schisme to the disadvantage of the Common Interest of the Protestant Religion amongst us 4. Whereas there are two parts of the Charge against us the one for refraining from total communion with Parochial Assemblies which what it is and wherein it doth consist hath been before declared the other for gathering ourselves into another Church Order in particular Congregations as the Reasons and Grounds of the things themselves are distinct so must they have a distinct consideration and be examined distinctly and apart These things being premised I shall proceed to examine what the Reverend Doctor hath further offered against our former Vindication of the Non-conformists from the charge of Schisme and I desire the Reader to take notice that we delight not in these contentions that we desire nothing but mutual Love and Forbearance but we are compelled by all Rules of Scripture and natural Equity to abide in this Defence of ourselves For whereas we are charged with a Crime and that aggravated as one of the most heynous that men can incur the Guilt of in this World and to justifie men in severities against us being not in the least convinced in our Consciences of any Accessions thereunto or of any Guilt on the account of it I suppose the Doctor himself will not think it reasonable that we should altogether neglect the Protection of our own Innocency In the Method whereinto he hath cast his Discourse he begins with the reinforcement of his Charge against our refraining from total Communion with Parochial Assemblies If the Reader will be pleased to take a reveiw of what is said in the preceding Discourse unto this Head of our Charge in several Chapters he will easily perceive that either the Reasonings of the Doctor reach not the Cause in hand or are insufficient to justifie his Intention which I must say though I am unwilling to repeat it is by all ways and means to load us with the Guilt and disreputation of Schisme That which I first meet withal directly unto this Purpose is Part 2. pag. 157. The Forbearance of Communion with the Church of England in its Parochial Assemblies that is in the way and manner before described he opposeth with two Arguments The first respects those who allow occasional Communion with Parochial Churches but will not comply with them in that which is constant and absolute For he says if the first be lawful the latter is necessary from the commands we have to preserve the Peace and Vnity of the Church And the not doing it he says is one of the provoking sins of the Non-conformists but whether it be a sin or no is sub Judice that it is provoking unto some is sufficiently evident I shall not make this any part of my Contest Those who have so expressed their Charity as to give countenance unto this pretended Advantage will easily free themselves from the force of this Inference For it must be remembered that
Testimony produced is that of Calvin A large Discourse he hath Institut lib. 4. cap. 1. against Causeless Separations from a true Church and by whom are they not condemned No determination of the Case in hand can be thence derived nor are the Grounds of our refraining Communion with Parochial Assemblies the same with those which he condemns as insufficient for a total Separation nor is the Separation he opposed in those days which was absolute and total with a condemnation of the Churches from which it was made of the same nature with that wherewith we are charged at least not with what we own and allow He gives the Notes of a true Church to be the pure Preaching of the Word and the Administration of the Sacraments according unto Christs Institution Where these are he allows a true Church to be not only without Diocesan Episcopacy but in a form and under a Rule opposite unto it and inconsistent with it And if he did at all speak to our Case as he doth not nor unto any of the Grounds of it why should we be pressed with his Authority on the one hand more then others from whom he differed also on the other Besides there is a great deal more belongs unto the pure preaching of the Word and the Administration of the Sacraments according unto Christs Institution then some seem to apprehend They may they ought to be so explained as that from the consideration of them we may justifie our whole Cause Both these may be wanting in a Church which is not guilty of such heynous Errors in Doctrine or Idolatry in Worship as should overthrow its Being And their want may be a just Cause of refraining Communion from a Church which yet we are not obliged to condemn as none at all Calvin expresseth his Judgment N. 12. I would not give Countenance unto Errors no not to the least so as to cherish them by flattery or Connivance But though I say that the Church is not to be forsaken for tristing Differences wherein the Doctrine of the Gospel is retained safe and sound wherein the Integrity of Godliness doth abide and the use of the Sacraments appointed of the Lord is preserved and we say the same And this very Calvin who doth so severely condemn Separation from a true Church as by him stated did himself quietly and peaceably withdraw and depart from the Church of Geneva when they refused to admit that Discipline which he esteemed to be according to the Mind of Christ. It is certain therefore that by the Separation which he condemns he doth not intend the peaceable Relinquishment of the Communion of any Church as unto a constant participation of all Ordinances in it for want of due means of Edification much less that which hath so many other Causes concurring therewith For the other Learned Men whom he quotes unto the same purpose I see not any thing that gives the least countenance unto his Assertion that our Principles weaken the Cause of the Reformation It is true they plead other Causes of Separation from the Church of Rome than those insisted on by us with respect unto the Church of England and indeed they had been otherwise much to blame having so many things as they had to plead of greater importance Did we say that the Reasons which we plead are all that can be pleaded to justifie the Separation of the Reformed Churches from the Church of Rome it would weaken the Cause of Reformation For we should then deny that Idolatry and fundamental Errors in Faith were any Cause or Ground of that Separation However we know that the Imposition of them on the Faith and Practise of all Christians is more pleaded in Justification of a Separation from them then the things themselves But allowing those greater Reasons to be pleaded against the Roman Communion as we do it doth not in the least follow that our Reasons for refraining Communion with Parochial Assemblies doth weaken the Cause of the Reformation However let me not be misinterpreted as unto that expression of destroying our Faith which the Communion required with the Church of England as unto all the important Articles of it doth not do and I can subscribe unto the Words of Daille as quoted by our Author out of his Apology If saith he the Church of Rome hath not required any thing of us which destroys our Faith offends our Consciences and overthrows the Service which we believe due to God if the Differences have been small and such as we might safely have yeilded unto then he will grant their Separation was rash and unjust and they guilty of the Schisme He closeth his Transcription of the Words of sundry Learned Men who have justifyed the Separation of the reformed Churches from the Church of Rome wherein we are not in the least concerned with an Enquiry What Triumph would the Church of Rome make over us had we no other reasons to justifie our Separation from them but only those which as is pretended we plead in our Cause I say whereas we do plead confirm and justifie all the Reasons and Causes pleaded for the Separation of the Reformed Churches from them not opposing not weakning any of them by any Principle or Practise of ours but farther press the force of the same reasonings and causes in all Instances whereunto they will extend I see neither what cause the Papists have of Triumph noâ— any thing that weakens the Cause of the Reformation He adds further how should we be hissed aâ—d laughed at all over the Christian World if we had nothing to alledge for our Separation from the Roman Church but such things as these I answer that as the Case stands if we did alledge no other Reasons but those which we insist on for our refraining Communion with our own Parochial Assemblies we should deserve to be derided for relinquishing the Plea of those other important Reasons which the Heresies and Idolatries and Tyranny of that Church do render just and equal But if we had no other Causes of Separation from the Church of Rome but what we have for our Separation from our Parochial Assemblies at home as weak as our Allegations are pretended to be we should not be afraid to defend them against all the Papists in the World and let the World act like itself in hissing Whereas therefore the Cause of Reformation is not in any thing weakened by our Principles No Argument no Reason solidly pleaded to justifie the Separation from the Church of Rome being deserted by us neither Testimony Proof nor Evidence being produced to evince that it is weakned by us I shall in the Second place as was before proposed prove that the whole Cause of the Protestants Separation from the Church of Rome is strengthened and confirmed by us There were some general Principles on which the Protestants proceeded in their Separation from the Church of Rome and which they constantly pleaded in Justification thereof The first
are at all concerned in the Rhetorical Discourse of Dr. Still concerning the first Reformers and their Reformation neither do we at all delight in reflecting on any of the Defects of it desiring only the Liberty avowed on Protestant Principles in the Discharge of our own Duty Nor Secondly Are we any more concerned in the long story that ensues about the Rise and Progress of Separation from the Church of England with the Mistakes of some in Principles and Miscarriages in Practise who judged it their Duty to be Separate For as in our refraining from total Communion with the Parochial Assemblies of the Church of England we proceed not on the same Principles so we hope that we are free from the same Miscarriages with them or any of an alike Nature But it is also certain that after the great Confusion that was bâ—ought on the whole State and Order of the Church under the Roman Apostacy many of those who attempted a Reformation fell into different Opinions and Practises in sundry things which the Papists have made many a long story about We undertake the Defence only of our own Principles and Practises according unto them Nor do we esteem our selves obliged to justifie or reflect on others And it were no difficult Task to compose a Story of the proceedings of some in the Church of England with reference unto these Differences that would have as ill an Aspect as that which is here reported Should an Account be given of their unaccountable Rigor and Severity in that through so many years yea Ages they would never think of the least Abatement of their Impositions in any one Instance though acknowledged by themselves indifferent and esteemed by others unlawful although they saw what woful Detriment arose to the Churches thereby Yea how instead thereof they did to the last of their Power make a Progress in the same course by attempting new Canons to enflame the Difference and encreased in Severities towards all Dissenters should an Account be given of the Silencings Deprivings Imprisonings by the High Commission Court and in most of the Diocesses of the Kingdom of so great Numbers of Godly Learned Faithful Painful Ministers to the unspeakable disadvantage of the Church and Nation with the Ruine of the most of them and their Families the Representation of their Names Qualifications evident usefulness in the Ministry with the Causes of their Sufferings wherein the Observance of some Ceremonies was openly preferred before the Edification of the Church and a great Means of the Conversion of Souls would give as ill a Demonstration of Christian Wisdom Love Moderation Condescension Zeal for the Propagation of the Gospel as any thing doth on the other hand in the History before us It would not be omitted on such an Occasion to declare what Multitudes of pious peaceable Protestants were driven by their Severities to leave their Native Country to seek a Refuge for their Lives and Liberties with freedom for the Worship of God in a Wilderness in the Ends of the Earth and if it be said that what some did herein they did in discharge of the Duties of their Office I must say I shall hardly acknowledge that Office to be of the Institution of Christ whereunto it belongs in a way of Duty to ruine and destroy so many of his Disciples for no other cause but a desire and endeavour to serve and worship him according unto what they apprehend to be his Mind revealed in the Gospel Should there be added hereunto an Account of the Administration of Ecclesiastical Discipline in the Courts of Chancellors Commissaries Officials and the like as unto the Authority and Causes with the way and manner of their proceedings in the exercise of their Jurisdiction with the woful Scandals that have been given thereby with an Addition of sundry other things which I will not so much as mention I suppose it would as much conduce unto Peace and Reconciliation among Protestants as the Story here given us by our Author But setting aside the Aggravations of things gathered out of Controversial Writings wherein few men do observe the due Rules of Moderation but indulge unto themselves the Liberty of severe Censures and sharp Reflections on them they do oppose the Sum and Truth of the Story concerning these things may be reduced into a narrow Compass For 1. It is certain that from the first dawning of the Reformation in this Nation there were different Apprehensions among them that jointly forsook the Papacy as unto its Doctrine and Worship about the State Rule Order and Discipline of the Church with sundry things belonging unto its Worship also I suppose this will not be denyed 2. There doth not remain any Record of a due Attempt and Endeavour for the composing these Differences before one certain way was established by those in Power And whereas the State and condition wherein they were at that time from the confusions about Religion that were then abroad and the pertinaciousness of the Generality of the People in an Adherence unto their old ways and Observances in Religion with a great Scarcity in able Ministers the greatest part of the Bishops and Clergy disliking the whole Reformation they found themselves as they judged necessitated to make as little Alteration in the present state of things as was possible so as to keep up an Appearance of the same things in the Church which had been in former use On these Grounds the State and Rule of the Church was continued in the same form and posture that it was before under the Papacy the Authority of the Pope only being excluded and the Power of disposal of Ecclesiastical Affairs usurped by him declared to be in the King So also in imitation of that Book of Worship and Service which the People had been accustomed unto another was established with the Ceremonies most obvious unto popular Observation 3. This Order was unsatisfactory unto great Numbers of Ministers and others who yet considering what the necessity of the Times did call for did outwardly acquiesce in it in several Degrees in hopes of a farther Reformation in a more convenient season Nor did they cease to plead and press for it by all quiet and peaceable meanes abstaining in the mean time from the use of the Ceremonies and full compliance with Episcopal Jurisdiction 4. Hereon those who were for the Establishment having secured their Interests therein and obtained Power began after a while to Oppress Excommunicate Silence Deprive and Imprison those who dissented from them and could not come up unto a full practical compliance with their Institutions and Rules Yet the Generality of those so silenced and deprived abode in Privacy under their Sufferings hoping for a Reformation at one time or another without betaking themselves unto any other Course for the Edification of themselves or their People 5. After sundry years some men partly silenced and deprived as unto their Ministry and partly pursued with other Censures and Penalties began
the Lord Christ hath ordained no Power nor Order in his Church no Office or Duty that should stand in need of the Civil Authority Sanction or force to preserve it or make it effectual unto its proper ends It is sufficient to discharge any thing of a pretence to be an appointment of Christ in his Church if it be not sufficient unto its own proper End without the help of the Civil Magistrate That Church-state which is either constituted by humane Authority or cannot consist without it is not from him That Ordinance which is in its own Nature divine or is pretended so to be so far as it is not effectual unto its end without the aid of Humane Authority is not of him he needs it not he will not borrow the assistance of Civil Authority to rule in and over the Consciences of men with respect unto their living to God and coming unto the enjoyment of himself The way of requiring the Sanction of Civil Authority unto Ecclesiastical Orders and Determinations began with the use of General Councils in the days of Constantine And when once it was engaged in and approved so far as that what was determined in the Synods either as to Doctrine or as unto the Rule of the Church should be confirmed by the Imperial Authority with penalties on all that should gainsay such Determinations It is deplorable to consider what mutual havock was made among Christians upon the various Sentiments of Synods and Emperours Yet this way pleased the Rulers of the Church so well and as they thought eased them of so much trouble that it was so far improved amongst them that at last they left no Power in or about Religion or Religious Persons unto the Civil Magistrate but what was to be exercised in the execution of the Decrees and Determinations of the Church It is necessary from this Institution of particular Churches that they have their Subsistence Continuation Order and the efficacy of all that they act and do as Churches from Christ himself For whereas all that they are and do is Heavenly Spiritual and not of this world that it reacheth nothing of all those things which are under the Power of the Magistrate that is the Lives and Bodies of Men and all Civil Interests appertaining to them and affect nothing but what no Power of all the Magistrates under Heaven can reach unto that is the Souls and Consciences of men no trouble can hence arise unto any Rulers of the world no Contests about what they ought and what they ought not to confirm which have caused great Disorders among many 3. In particular also There neither is nor can be in this Church-state the least pretence of Power or Authority to be acted towards or over the Persons of Kings or Rulers which should either impeach their Right or impede the exercise of their just Authority For as Christ hath granted no such Power unto the Church so it is impossible that any pretence of it should be seated in a particular Congregation especially being gathered on this Principle that there is no Church Power properly so called but what is so seated and that no Concurrence Agreement or Association of many Churches can adde a new greater or other Power or Authority unto them than what they had singly before And what Power can such Churches act towards Kings Potentates or Rulers of Nations Have they not the highest Security that it is uttterly impossible that ever their Authority or their persons in the exercise of it should be impeached hindered or receive any detriment from any thing that belongs to this Church-state These Principles I say are sufficient to secure Christian Religion and the State Order and Power of Churches instituted therein from all reflections of Inconsistency with Civil Government or of influencing men into Attempts of its Change or Ruine The summe is Let the outward frame and order of righteous Government be of what sort it will nothing inconsistent with it nothing entrenching on it nothing making opposition unto it is appointed by Jesus Christ or doth belong unto that Church-state which he hath ordained and established Two things only must be added unto these Principles that we may not seem so to distinguish the Civil State and the Church as to make them unconcerned in each other For 1. It is the unquestionable Duty of the Rulers and Governours of the World upon the Preaching of the Gospel to receive its Truth and so yield Obedience unto its Commands And whereas all Power and Offices are to be discharged for God whose Ministers all Rulers be they are bound in the discharge of their Office to countenance supply and protect the Profession and Professours of the Truth that is the Church according unto the degrees and measures which they shall judge necessary 2. It is the Duty of the Church materially considered that is of all those who are Members of it in any Kingdom or Commonwealth to be usefully subservient even as Christians unto that Rule which is over them as Men in all those ways and by all those means which the Laws Usages and Customs of the Countries whereof they are do direct and prescribe But these things are frequently spoken unto There are sundry other Considerations whereby it may be evinced not only that this Order and State of Gospel-Churches is not only consistent with every righteous Government in the world I mean that is so in its Constitution though as all other Forms it be capable of Male-Administration but the most useful and subservient unto its righteous Administrations being utterly uncapable of immixing itself as such in any of those occasions of the world or State-Affairs as may create the least difficulty or trouble unto Rulers With others it is not so It is known that the very Constitution of the Papal Church as it is stated in the Canons of it is inconsistent with the just Rights of Kings and Rulers and oft-times in the exercise of its Power destructive unto their Persons and Dominions And herein concurred the Prelatical Church-state of England whilst it continued in their Communion and held its dependance on the Roman Church For although they had all their Power originally from the Kings of this Realm as the Records and Laws of it do expressly affirm That the Church of England was founded in Episcopacy by the King and his Nobles yet they claimed such an addition of Power and Authority by vertue of their Office from the Papal Omnipotency as that they were Ringleaders in perplexing the Government of this Nation under the pretence of maintaining of what they called the Rights of the Church And hereunto they were inabled by the very Constitution of their Church-Order which gave them that Power Grandeur with Political Interest that were needful to effectuate their Designe And since they have been taken off from this foundation of contesting Kings and Princes on their own Ecclesiastical Authority and deprived of their dependance on the Power
Heaven but of Men. Wherefore leave Christians and Churches at that Liberty which Christ hath purchased for them wherewith he hath made them free and then let those who first break Union and Order bear the Charge of Schisme which they cannot avoid 3. The Church Communion required by vertue of this Rule is constant and compleat exclusive unto any other Church Order or means of publick Edification It doth not command or appoint that men should communicate in Parochial Assemblies when there is Occasion when it is for their Edification when scandal would arise if they should refuse it but absolutely and compleatly And whereas there are many things relating unto Church Order and Divine Worship enjoyned in that Rule there is no Distinction made between them that some things are always necessary that is in the seasons of them and some things wherein men may forbear a Compliance but they are all equally required in their places and seasons though perhaps on different Penalties And whoever fails in the Observation of any Ceremony time or place appointed therein is in the Power of them who are entrusted with the Administration of Church Power or Jurisdiction for the Discipline of the Church it cannot be called Suppose a Man would comply with all other things only he esteems the use of one Rite or Ceremony as the Cross in Baptisme or the like to be unlawful if he forbear the use of it or to tender his Child unto Baptisme where it is used he is to be cut off as a Schismatick from the Communion of the Church no less then if he had absolutely refused a Compliance with the whole Rule And therefore whatever Condescension and Forbearance in some things is pretended He that doth not in all things observe the whole Rule is in Misericordia Concellarii which oft proves an uneasie Posture If any men think that the Lord Christ hath given them such a Power and Authority over the Souls and Consciences of his Disciples as that they can bind them unto the Religious Observance of every Rite and Ceremony that they are pleased to appoint on the Penalty of Excision from all Church Communion and the Guilt of Schisme I shall only say that I am not of their Mind nor ever shall be so 4. This Communion contains a virtual Approbation of all that is contained in the Rule of it as Good for the Edification of the Church It is certain that nothing is to be appointed in the Church but what is so even Order itself which these things it is said are framed for is Good only with respect thereunto Now it is to be judged that whatever a Man practiseth in Religion that he approveth of for if he do not he is a vile Hypocrite Nor is he worthy the Name of a Christian who will practise any thing in Religion but what he approveth The Disputes that have been amongst us about doing things with a doubting Conscience upon the Command of Superiours and consenting unto the Use of things which we approve not of in themselves tend all to Atheisme and the eternal Dishonour of Christian Religon begetting a frame of Mind which an honest Heathen would scorn Wherefore unless men be allowed to declare what it is they approve and what they do not their Practise is their Profession of what they approve which is the whole Rule of Communion prescribed unto them 5. These things being premised I shall propose some of those Reasons on the account whereof Many cannot Conform unto the Church of England by joyning in constant compleat Communion with Parochial Assemblies so as by their Practise to approve the Rule of that Communion obliging themselves to use no other publick means for their own Edification 1. The Church of England in its Parochial Assemblies stands in need of Reformation For it is apparent that either they fail in their Original Institution or else have degenerated from it What hath already been discoursed concerning the Original Institution of Churches with mens voluntary Coalescency into such sacred Societies with what shall be afterwards treated concerning their essential Parts in matter and form will sufficiently evidence their present Deviation from the Rule of their first Institution Neither so farre as I know is it pleaded that they are distinct Churches of Divine Institution but secular Appointments as for other ends so for an accommodation of men in the Performance of some Parts of Divine Worship And if they are found no more they can have no concernment into the Enquiry about Schisme For with-holding Church Communion from such Societies as are not Churches is a new kind of Schisme unknown to all Antiquity And for that which takes it self to be a Church by a divine warranty suppose it be so to command constant compleat Communion exclusive unto all other Church Communion with that or them which are no Churches determining a refusal thereof to be Schisme is to undertake a Cause which needs not only great Parts but great Power also to defend it But let these Parochial Assemblies be esteemed Churches without a supposition whereof I know not what Ecclesiastical concernment we can have in them three things will be said thereon 1. That the Church of England as in other things so in these Parochial Assemblies stands in need of Reformation 2. That they neither do nor will nor can Reform themselves 3. On this supposition it is lawful for any of the Disciples of Christ to yeild Obedience unto him by joyning in such Societies for their Edification as he hath appointed which is the whole of the Cause in hand Nor doth any necessity from hence ensue of a departure from Communion with the Church of England in Faith and Love or the Profession of the same Faith and the due Exercise of all the Acts and Duties of Christian Love Unto the Proof of the first Assertion some things are to be premised As 1. Churches instituted planted ruled according to the Mind of Christ in all things may degenerate into a corrupt state such as shall stand in need of Reformation in a neglect whereof they must perish as unto their Church state and Priviledges This needs no confirmation for besides that it is possible from all the causes of such an Apostacy and defection that so it should be and it is frequently foretold in the Scripture that so it would be the Event in and among all Churches that had originally a divine Institution doth make uncontroulably evident The seven Churches of Asia most of them within few years of their first Plantation were so degenerated that our Lord Jesus Christ threatned them with Casting off unless they reformed themselves What a woful Apostasie all other Churches both of the East and West were involved in is known unto and confessed by all Protestants But yet the case of none of them was deplorable or desperate until through Pride and carnal Interest they fell some of them into a Perswasion that they needed no Reformation nor could be reformed
by all the Governours of the Christian Church that the Jewish Christians should be left unto their own Liberty out of respect unto the Law of Moses and out of regard unto the Peace of the Christian Church which otherwise might have been extremely hazarded But 1. The Governours of the Christian Church which made the Determination insisted on were the Apostles themselves 2. There was no such Determination made that the Jews should be left unto their own Liberty in this Matter but there was only a Connivance at their Inclination to bear their old Yoke for a Season The Determination was onely on the other hand that no Imposition of it should be made on the Gentiles 3. The Determination it self was no Act of Church Government or Power but a doctrinal Declaration of the Mind of the Holy Ghost 4. It is well that Church Governours once judged that Impositions in things not necessary were to be forborn for the sake of the Peace of the Church Others I hope may in due time be of the same Mind 2. He says The false Apostles imposing on the Gentile Christians had two circumstances in it which extreamly alter their Case from that of our Dissenters For 1. They were none of their lawful Governours but went about as seducers drawing away the Disciples of the Apostles from them It seems then 1. That those who are lawful Governours or pretend themselves so to be may impose what they please without Controul as they did in the Papacy and the Councils of it But 2. Their Imposition was meerly doctrinal wherein there was no Pretence of any Act of Government or governing Power which made it less grievous then that which the Dissenters have suffered under Were things no otherwise imposed on us we should bear them more easily 2. Saith he They imposed the Jewish Rites as necessary to Salvation and not meerly as indifferent things And the Truth is so long as they judged them so to be they are more to be excused in their doctrinal Impositions of them then others are who by an Act of Government fortified with I know not how many Penalties do impose things which themselves esteem indifferent and those on whom they are imposed do judge to be unlawful Whereas he addes that he hath considered all things that are Material in Discourse which seem to take off the force of the Argument drawn from this Text I am not of his Mind nor I believe will any indifferent Person be so who shall compare what I wrote therein with his exceptions against it though I acknowledge it is no easie thing to discover wherein the force of the pretended Argument doth lye That we must walk according unto the same Rule in what we have attained that wherein we differ we must wait on God for Teaching and Instruction that the Apostles Elders and Brethren at Hierusalem determined from the Scriptures or the Mind of the Holy Ghost therein that the Jewish Ceremonies should not be imposed on the Gentile Churches and Beleivers and that thereon those Churches continued in Communion with each other who did and did not observe those Ceremonies are the only Principles which in Truth the Doctor hath to proceed upon To infer from these Principles and Propositions that there is a National Church of Divine Institution for what is not so hath no Church Power properly so called the nature of its Power being determined by the Authority of its Institution or Erection That this Church hath Power in its Governours and Rulers to invent new Orders Ceremonies and Rites of Worship new Canons for the Observation of sundry things in the Rule of the Church and Worship of God which have no Spring nor Cause but their own Invention and Prescription and is authorized to impose the Observation of them on all particular Churches and Believers who never gave their consent unto their Invention or Prescription and hereon to declare them all to be wicked Schismaticks who yield not full Obedience unto them in these things it requires a great deal of Art and Skil in the Mannagers of the Argument SECT II. PArt 2. Sect. 21. pag. 176. Our Author proceeds to renew his Charge of Schisme or sinful Separation against those who though they agree with us saith he in the substantials of Religion yet deny any Communion with our Church to be lawful But apprehending that the state of the Question here insinuated will not be admitted and that it would be difficult to find them out who deny any Communion with the Church of England to be lawful he addes that he doth not speak of any improper Acts of Communion which Dr. O. calls Communion in Faith and Love which they allow to the Church of England But why the Acts hereof are called improper Acts of Communion I know not Add unto Faith and Love the Administration of the same Sacraments with Common Advice in things of Common concernment and it is all the Communion that the true Churches of Christ have among themselves in the whole World Yea this Church Communion is such as that 1. Where it is not there is no Evangelical Communion at all whatever Acts of Worship or Church Order men may agree in the Practise of if the Foundation of that Agreement be not laid in a joint Communion in Faith and Love they are neither accepted with God nor profitable unto the Souls of men For 2. These are the things namely Faith and Love which enliven all joint Duties of Church Order and Worship are the Life and Soul of it and how they should be only improperly that which they alone make other things to be properly I cannot understand 3. Where there is no defect in these things namely in Faith and Love the Charge of Schisme on dissenting in things of lesser Moment is altogether unreasonable It is to be desired that an overweening of our Differences make us not overlook the things wherein we are agreed This is one of the greatest Evils that attend this Controversie Men are forced by their Interest to lay more weight on a few outward Rites and Ceremonies which the World and the Church might well have spared had they not come into the Minds of some Men none know how than upon the most important Graces and Duties of the Gospel Hence Communion in Faith and Love is scarce esteemed worth taking up in the streets in comparison of Vniformity in Rites and Ceremonies Let Men be as void of and remote from true Gospel Faith and Love as is imaginable yet if they comply quietly with and have a little Zeal for those outward things they are to be approved of as very orderly Members of the Church And whatever Evidences on the other hand any can or do give of their Communion in Faith and Love with all that are of that Communion yet if they cannot in Conscience comply in the Observance of those outward things mentioned they are to be judged Schismaticks and Breakers of the Churches Unity whereas no
state exceeding the bounds of their Original Institution and becoming unweildy as unto the Pursuit of their Ends unto mutual Edification it is not hard to conjecture how a stated Distinction between Bishops and Presbyters did afterwards ensue For as the first Elder Bishop or Pastor had obtained this small Preheminence in the Church wherein he did preside and the Assemblies of the Villages about so the Mannagement of those Affairs of the Church which they had in Communion with others was committed unto him or assumed by him This gave them the Advantage of meeting in Synods and Councils afterwards wherein they did their own Business unto the Purpose Hereon in a short time the People were deprived of all their Interest in the State of the Church so as to be governed by their own Consent which indeed they also had rendred themselves unmeet to enjoy and exercise other Elders were deprived of that Power and Authority which is committed unto them by Christ and thrust down into an Order or Degree inferior unto that wherein they were originally placed New Officers in the Rule of the Church utterly unknown to the Scripture and Primitive Antiquity were introduced all Charitable Donations unto the Church for the maintenance of the Ministry the Poor and the Redemption of Captives were for the most part abused to advance the Revenues of the Bishops such secular Advantages in Honour Dignity and Wealth were annexed unto Episcopal Sees as that Ambitious Men shamefully contested for the attaining of them which in the Instance of the bloody conflict between the Parties of Damasus and Vrsacius at Rome Ammianus Marcellinus an Heathen doth greatly and wisely reflect upon But yet all these Evils were as nothing in comparison of that dead Sea of the Roman Tyranny and Idolatry whereinto at last these bitter Waters ran and were therein totally Corrupted I thought also to have proceeded with an Account of the Declension of the Churches from their first Institution in their Matter Form and Rule â—ut because this would draw forth my Discourse beyond my present Intention I shall forbear having sufficiently vindicated my Assertion in this one Instance It is no Part of my Design to give an Answer at large unto the great Volume that Dr. Still hath written on this Occasion much less to contend about particular Sayings Opinions the Practises of this or that Man which it is filled withal But whereas his Treatise so far as the Merit of the Cause is concerned in it doth consist of two Parts the first whereof contains such Stories Things and Sayings as may load the Cause and Persons whom he opposeth with prejudices in the Minds of others in which endeavour he exceeds all Expectation and what doth more directly concern the Argument in hand I shall at the end of the ensuing Discourse speak distinctly unto all that is Material of the second sort especially so far as is needful unto the Defence of my former Vindication of the Non-conformists from the Guilt of Schisme For the things of the first sort wherein the Doctor doth so abound both in his Preface and in the first part of his Book as to manifest himself I fear to be a little too sensible of Provocation for the actings of Interest in wise Men are usually more sedate I shall only oppose some general considerations unto them without arguing or contending about Particulars which would be endless and useless And whereas he hath gathered up almost every thing that hath been done written or spoken to the Prejudice of the Cause and Persons whom he opposeth though frequently charged before adding the advantage of his Style and Method unto their Reinforcement I shall reduce the whole unto a few Heads which seem to be of the greatest importance I shall leave him without disturbance unto the satisfaction he hath in his own Love Moderation and Condescension expressed in his Preface Others may possibly call some things in it unto a farther Account But the first Part of his Book is cast under two Heads 1. A Commendation of the first Reformers and their Reformation with some Reflections upon all that acquiesce not therein as though they esteemed themselves wiser and better than they From this Topick proceed many severe Reflections and some Reproaches The other consists in a story of the Rise and Progress of Separation from the Church of England with great Miscarriages among them who first attempted it and the Opposition made unto them by those who were themselves Non-conformists The whole is closed with the Difference and Debate between the Divines of the Assembly of the Presbyterian way and the dissenting Brethren as they were then called Concerning these things the Discourse is so prolix and so swelled with long Quotations that I scarce believe any man would have the Patience to read over a particular Examination of it especially considering how little the Cause in hand is concerned in the whole Story whether it be told right or wrong candidly or with a Design to make an Advantage unto the Prejudice of others I shall therefore only mark something with respect unto both these heads of the first Part of the Book which if I mistake not will lay it aside from being of any Use in our present Cause 1. As unto the first Reformers and Reformation in the Days of King Edward the Plea from them and it which we have been long accustomed unto is that they were Persons Great Wise Learned Holy that some of them dyed Martyrs that the work of the Reformation was greatly owned and blessed of God and therefore our Non-acquiescency therein but desiring a farther Reformation of the Church then what they saw and judged necessary is unreasonable and that what we endeavour therein though never so peaceably is Schismatical But 1. None do more bless God for the first Reformers and the work they did than we do none have an higher Esteem of their Persons Abilities Graces and Sufferings than we have None cleave more firmly to their Doctrine which was the Life and Soul of the Reformation then we nor desire more to follow them in their Godly Design They are not of us who have declared that the Death of King Edward was an happiness or no unhappiness to the Church of England nor who have reflected on the Reformation as needless and given Assurance that if it had not been undertaken Salvation might have been obtained safely enough in the Church of Rome nor were they of us who have questioned the Zeal and Prudence of the Martyrs of those Days in Suffering We have other thoughts concerning them another kind of Remembrance of them 2. The Titles assigned unto them of Wise Learned Holy Zealous are fully answered by that Reformation of the Church in its Doctrine and Worship which God wrought by their Ministry so that none without the highest ingratitude can derogate any thing from them in these things But it is no disparagement unto any of the Sons of Men any Officers of
to give place unto severe Thoughts of the Church of England and its Communion and withdrawing themselves into forreign Parts openly avowed a Separation from it And if the extremities which many had been put unto for their meer Dissent and Nonconformity unto the Established Rule which with a good Conscience they could not comply with were represented it might if not excuse yet alleviate the Evil of that Severity in Separation which they fell into 6. But hereon a double Inconvenience yea Evil did ensue whence all the Advantages made use of in this Story to load the present Cause of the Nonconformists did arise For 1. Many of those who refused to conform unto the Church in all its Constitutions yet thought it their Duty to wait quietly for a National Reformation thinking no other possible began to oppose and write against them who utterly Separated from the Church condemning its Assemblies as Unlawful And herein as the manner of men is on such Occasions they fell into sharp Invectives against them with severe Censures and Sentences concerning them and their Practice And 2. Those who did so separate being not agreed among themselves as unto all Principles of Church-Order nor as unto the Measures of their Separation from the Church of England there fell out differences and disorders among them accompanied with personal Imprudencies and Miscarriages in not a few Neither was it ever scarcely otherwise among them who first attempted any Reformation unless like the Apostles they were infallibly guided These mutual Contests which they had among themselves and with the Nonconformists who abode in their private Stations in England with their Miscarriages also were published unto the World in their own Writings and those of their Enemies Hinc omnis pendet Lucilius These were the things that gave advantage unto and are the Substance of the History of our Author concerning Separation wherein all I can find unto our present Instruction is that Iliacos intra muros peccatur extra There are and ever were Sins Faults Follies and Miscarriages among all sorts of Men which might be farther evidenced by recounting on the other hand what were the Ways Acts and Deeds at the same time of those by whom the others were cast out and rejected And whereas it was the Design of the Reverend Author to load the Cause and Persons of the present Nonconformists with Prejudice and contempt it is well fallen out in the Merciful disposal of things towards and amongst us by the Providence and Grace of God that he is forced to derive the principal Matter of his Charge from what was done by a few private Persons three or fourscore years agoe and more in whose Principles and Practises we are not concerned And as for the Difference that fell out more lately among the Divines in the Assembly at Westminster about the Ways Means and Measures of Reformation and mutual Forbearance which he gives us a large account of in a long Transcription out of their Writings I must have more Health and Strength and Leisure than now I have which I look not for in this World before I esteem my self concerned to ingage in that contest or to Apologize for the one side or other The things in Agitation between them had no Relation unto or present Dissent from the Church of England being here insisted on meerly to fill up the story with Reference unto the General End designed Neither to my Knowledge did I ever read a Book wherein there was a greater Appearance of Diligence in the Collection of Things Words Sayings Expressions Discourses unto other Ends which might only cast Odium on the Cause opposed or give advantage for Arguings unto a seeming Success very little or no way at all belonging unto the Cause in hand than there is in this of our Reverend Author though much in the same way and kind hath been before attempted But Separation it is and Schisme which we are all charged withal and the Evil thereof is aggravated in the Words of the Author himself and in large Transcriptions out of the Writings of others Schisme indeed we acknowledge to be an Evil a great Evil but are sorry that with some a pretended unproved Schisme is become almost all that is Evil in the Churches or their Members so that let men be what they will drenched yea overwhelmed in Ignorance Vice and Sin so they do not separate which to be sure in that state they will not do for why should he who hath Plague Sores upon him depart from the Society of them that are infected they seem to be esteemed as unto all the concerns of the Church very unblameable The Truth is considering the present State and Condition of the Inhabitants of this Nation who are generally Members of the Church of England how the Land is filled with sin against the Holy One of Israel God giving us every day renewed Tokens and Indications of his Displeasure no compliance with his Calls no publick Reformation being yet attempted it seems a more necessary Duty and of more importance unto them upon whom the care of such things is incumbent to endeavour in themselves and to ingage a Faithful Ministry throughout the Nation both to give a due Example in their Conversations and to Preach the Word with all diligence for the turning of the People from the Evil of their ways then to spend their time and strength in the Mannagment of such Charges against those who would willingly comply with them as unto all the great Ends of Religion amongst men But this must be farther spoken unto I say therefore 1. In General that whereas the whole Design of this Book is to charge all sorts of Nonconformists with Schisme and to denounce them Schismaticks yet the Author of it doth not once endeavour to state the true notion and nature of Schisme wherein the Consciences of Men may be concerned He satisfies himself in the Invectives of some of the Antients against Schisme applicable unto those which were in their days wherein we are not concerned Only he seems to proceed on the general Notion of it that it is a Causeless Separation from a true Church which departs from that of the Romanists who will allow no Separation from the Church but what is Causeless To make Application hereof unto us it is supposed 1. That the Church of England is a true Church in its National Constitution and so are all the Parochial Churches in it which can be no way justified but by a large extensive Interpretation of the Word True For there is but one sort of Churches instituted by Christ and his Apostles but National and Parochial Churches differ in their whole kind and therefore cannot both of them be of a Divine Original 2. That we are Members of this Church by our own Consent How we should come to be so otherways I know not If we are so by being born and baptized in England then those who are born beyond Sea and baptized there
are made Members of this Church by an Act of Parliament for their Naturalization and no otherwise 3. That we separate from this Church in things wherein we are obliged by the Authority of Christ to hold communion with it which neither is nor will ever be proved nor is it endeavoured so to be by any Instances in this Treatise 4. That to with-hold Communion from Parochial Assemblies in the Worship of God as unto things confessedly not of Divine Institution is Schisme that kind of Schisme which is condemned by the Antient Writers of the Church Upon these and the like suppositions it is no uneasie thing to make vehement Declamations against us and severe Reflections on us all is Schisme and Schismaticks and all of the same kind with what was written against by Cyprian and Austin and others a great many But the true state of the Controversie between him and us is this and no other namely Whether a Dissent in and Forbearance from the Communion of Churches in their state and kind not of Divine Institution or so far as they are not of Divine Institution and from Things in other Churches that have no such Divine Institution nor any Scriptural Authority to oblige us unto their Observance be to be esteemed Schisme in them who maintain and professedly avow Communion in Faith and Love with all the true Churches of Christ in the World This is the whole of what we are concerned in which where it is spoken unto it shall be considered But because there were in the Primitive Churches certain Persons who on Arbitrary Principles of their own consisting for the most part in gross and palpable Errors which they would have imposed on all others did separate from the Catholick Church that is all other Christians in the World and all the Churches of Christ condemning them as no Churches allowing not the Administration of Sacraments unto them nor Salvation unto their Members whom the Antient Church condemned with great severity and that justly as guilty of Schisme their Judgment their Words and Expressions are applyed unto us who are no way concerned in what they speak of or unto We are not therefore in the least terrified with what is alledged out of the Antients about Schisme no more then he is when the same Instances the same Authorities the same Quotations are made use of by the Papists against the Church of England as they are continually For as was said we know that we are no way concerned in them And suppose that all that the Dr. alledgeth against us be true and that we are in the wrong in all that is Charged on us yet I dare refer it to the Dr. himself to determine whether it be of the same nature with what was Charged on them who made Schismes in the Church of old I suppose I guess well enough what he will say to secure his Charge and it shall be considered where it is spoken But as was said the great and only Design of the Author of this Book is to prove all Non-conformists to be Schismaticks or guilty of the Sin of Schisme How he hath succeeded in this Attempt shall be afterwards considered And something I have spoken in the ensuing Discourse concerning the Nature of Schisme which will manifest how little we are concerned in this Charge But yet it may not be amiss in this place to mind both him and others of some of those Principles whereon we ground our Justification in this Matter that it may be known what they must further overthrow and what they must establish who shall persist in the Mannagement of this Charge that is indeed through want of Love in a design to heighten and perpetuate our Divisions And The first of these Principles is That there is a Rule prescribed by our Lord Jesus Christ unto all Churches and Believers in a due Attendance whereunto all the Vnity and Peace which he requireth amongst his Disciples do consist We acknowledge this to be our Fundamental Principle Nor can the Rhetorick or Arguments of any man affect our Consciences with a sense of the Guilt of Schism until one of these things be proved namely Either First That the Lord Christ hath given no such Rule as in the Observance whereof Peace and Unity may be preserved in his Church Or Secondly That we refuse a compliance with that Rule in some one Instance or other of what therein he hath himself appointed Unless one or the other be proved and that strictly and directly not pretended so to be by perpetual Diversions from the things in Question no vehement Assertions of any of us to be Schismaticks nor Aggravations of the Guilt of Schisme will signifie any thing in this Cause But that our Principle herein is according unto Truth we are fully perswaded There is a Rule of Christs giving which whosoever walk according unto Peace shall be on them and Mercy as on the whole Israel of God Gal. 6.16 And we desire no more no more is needful unto the Peace and Unity of the Church And this Rule whatever it be is of his giving and Appointment No Rule of Mens Invention or Imposition can by its Observance secure us of an Interest in that Peace and Mercy which is peculiar unto the Israel of God God forbid we should entertain any such Imagination We know well enough men may be through Conformists to such Rules unto whom as unto their present state and condition neither Peace nor Mercy do belong For there is no Peace to the Wicked He who hath directed and commanded the end of Church Unity and Peace hath also appointed the Meanes and Measures of them Nothing is more disagreeable unto Nothing more inconsistent with the Wisdom Care and Love of Christ unto his Church than an Imagination that whereas he strictly enjoynes Peace and Unity in his Church he hath not himself appointed the Rules Bounds and Measures of them but left it unto the Will and Discretion of Men. As if his Command unto his Disciples had been Keep Peace and Vnity in the Church by doing and observing whatever some men under a Pretence of being the Guides of the Church shall make necessary unto that End Whereas it is plainly otherwise namely that we should so keep the Peace and Unity of the Church by doing and observing all whatever that he commands us And besides we strictly require that some one Instance be given us of a Defect in the Rule given by Christ himself which must be supplyed by humane Additions to render it compleat for the End of Church Peace and Unity In vain have we desired in vain may we for ever expect any Instance of that kind This Principle we shall not be easily dispossessed of And whilst we are under the Protection of it we have a safe Retreat and shelter from the most vehement Accusations of Schisme for a Non-compliance with a Rule none of his different from his and in some things contrary unto his for the
Heaven as a Divine Institution But I have treated of this subject in other Discourses 2. The Name Pretence and presumed power of the Church or Churches have been made and used as the greatest Engine for the promoting and satisfying the Avarice Sensuality Ambition and cruelty of men that ever was in the world Never any thing was found out by men or Sathan himself so fitted suited and framed to fill and satisfie the lusts of multitudes of men as this of the Church hath been and yet continues to be For it is so ordered is of that make constitution and use that corrupt men need desire no more for the attainment of Wealth Honour Grandeur Pleasure all the ends of their Lusts spiritual or carnal but a share in the Government and power of the Church nor hath an interest therein been generally used unto any other ends All the Pride and Ambition all the flagitious lives in Luxury Sensuality Uncleanness Incests c. of Popes Cardinals Prelates and their Companions with their hatred unto and oppression of Good men arose from the advantage of their being reputed the Church To this very day the Church here and there as it is esteemed is the greatest means of keeping Christian Religion in its power and purity out of the world and a temptation to multitudes of men to prefer the Church before Religion and to be obstinate in their oppositions unto it These things being plain and evident unto wise men who had no share in the conspiracy nor the benefit of it how could they think that this Church-State was from Heaven and not of Men. 3. By the Church so esteemed and in pursuit of its Interests by its Authority and Power innumerable multitudes of Christians have been slain or murdered and the earth soked with their Blood Two Emperours of Germany alone fought above eighty battels for and against the pretended power and authority of the Church It hath laid whole Countreys desolate with fire and sword turning Cities into ashes and Villages into a wilderness by the destruction of their Inhabitants It was the Church which killed murthered and burnt innumerable holy Persons for no other reason in the world but because they would not submit their Souls Consciences and Practices unto her commands and be subject unto her in all things Nor was there any other Church conspicuously visible in all these parts of the world nor was it esteemed lawful once to think that this was not the true Church or that there was or could be any other For men to believe that this Church-State was from Heaven is for them to believe that cruelty bloodshed murther the destruction of mankind especially of the best the wisest and the most holy among them is the only way to Heaven 4. The secular worldly interest of multitudes lying in this presumptive Church and the state of it they preferred and exalted it above all that is called God and made the greatest Idol of it that ever was in the world For it was the faith and profession of it that its authority over the Souls and Consciences of men is above the Authority of the Scripture so that they have no Authority towards us unless it be given unto them by this Church and that we neither can nor need believe them to be the Word of God unless they inform us and command us so to do This usurpation of Divine Honour in putting itself and its Authority above that of the Scripture or Word of God discovers full well whence it was In like manner those who assumed it unto themselves to be the Church without any other Right Title or Pretence unto it have exalted one amongst them and with him themselves in their several capacities above all Emperors Kings and Princes Nations and People trampling on them at their pleasure Is this Church-State from Heaven Is it of Divine Institution Is it the heart and center of Christian Religion Is it that which all men must be subject to on pain of eternal damnation who that knows any thing of Christ or the Gospel can entertain such a thought without detestation and abhorrency 5. This Pretence of the Church is at this day one of the greatest causes of the Atheism that the world is filled withal Men find themselves they know not how to belong unto this or that Church they suppose that all the Religion that is required of them is no more but what this Church suggests unto them and abhorring through innumerable prejudices to enquire whether there be any other ministerial Church-State or no understanding at length the Church to be a political combination for the Wealth Power and Dignity of some persons they cast away all regard of Religion and become professed Atheists 6. Unto this very day the woful Divisions Distractions and end less Controversies that are among Christians with the dangerous Consequences and effects of them do all spring and arise from the Churches that are in the World Some are for the Church of Rome some for the Church of England some for the Greek Church and so of the rest which upon an acknowledgment of such a state of them as is usually allowed cannot but produce Wars and Tumults among Nations with the oppression of particular persons in all sorts of calamities In one place men are killed for not owning of one Church and in another for approving of it Amongst our selves prisons are filled and mens goods spoiled divisions multiplied and the whole Nation endangered in a severe attempt to cause all Christians to acknowledge that Church-State which is set up among us In brief these Churches in the great Instance of that of Rome have been and are the Scandal of Christian Religion and the greatest cause of most of the evils and villanies which the world hath been replenished withal And is it any wonder if men question whether they are from Heaven or of Men For my part I look upon it as one of the greatest mercies that God hath bestowed on any professed Christians in these latter Ages that he hath by the Light and knowledge of his Word disentangled the Souls and Consciences of any that do believe from all Respect and Trust unto such Churches discovering the vanity of their pretences and wickedness of their practices whereby they openly proclaim themselves to be of Men and not from Heaven Not that he hath led them off from a Church-State thereby but by the same word revealed that to them which is pure simple humble holy and so far from giving occasion unto any of the evils mentioned as that the admittance of it will put an immediate end unto them all Such shall we find the true and Gospel Church-State to be in the following Description of it He that comes out of the Confusion and Disorder of these humane and as unto some of them hellish Churches who is delivered from this mystery of iniquity in darkness and confusion policies and secular contrivances coming thereon to obtain a view of
and Interest of the Papal See having no bottom for or supportment of their Church state and Order but Regal Favour and mutable Laws there have on such Causes and Reasons which I shall not mention ensued such Emulations of the Nobility and Gentry and such contempts of the Commonâ—People as leave it questionable Whether their Adherence unto the Government be not more burdensome and dangerous unto it than were their antient Contests and Oppositions CHAP. VII No other Church-state of Divine Institution IT may be it will be generally granted I am sure it cannot be modestly denied that particular Churches or Congregations are of a Divine original Institution as also that the Primitive Churches continued long in that Form or Order But it will be farther pleaded that granting or supposing this Divine Institution of particular Churches yet there may be Churches of another Form and Order also as Diocesan or National that we are obliged to submit unto For although the Apostles appointed that there should be Bishops or Elders ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in every City and Town where Christian Religion was received and Clemens affirmeth that they did themselves constitute Bishops and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Regions or Villages and Cities yet there was another Form afterwards introduced Theodoret Bishop of Cyprus affirms that there were eight hundred Churches committed to his care Epist. 113. whereof many were in Towns and Cities having no Bishop of their own The whole Country of Scythia though there were in it many Cities Villages and Fortresses yet had but one Bishop whose Residence was at Tomis all other Churches being under him as Zozomen declares lib. 6. cap. 20. So it is at this day in divers Provinces belonging of old unto the Greek-Church as in Moldavia and Walachia where they have one whom they call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Leader or Ruler that presides over all the Churches in the Nation And this Oâ—der of things that there should not be a Bishop in smaller Churches was first confirmed in the sixth Canon of the Council of Sardis in the Year 347. In Answer hereunto I shall do these two things First I shall shew that there is no Church Order State or Church-Form of Divine Institution that doth any way impede take away or overthrow the Liberty Power and Order of particular Congregations such as we have described Secondly I shall enquire into the causes of Churches of another State or Order as the Power of Magistrates and Rulers or their own choice and consent 1. There is no Form Order or Church state Divinely Instituted that should annul the Institution of particular Congregations or abridge them of their Liberties or deprive them of the Power committed unto them It is such a Church-state alone that we are now concerned to enquire after Whatever of that kinde either is or may be imagined that entrenches not on the State Liberty and Power of particular Congregations is not of our present Consideration Men may frame and order what they please and what advantage they make thereby shall not be envied unto them whilst they injure not any of the Institutions of Christ. But 1. These Churches as they are Churches are meet and able to attain the Ends of Churches To say they are Churches and yet have not in themselves Power to attain the ends of Churches is to speak contradictions or to grant and deny the same thing in the same breath For a Church is nothing but such a Society as hath Power Ability and Fitness to attain those ends for which Christ hath ordained Churches That which hath so is a Church and that which hath not so is none Men may if they please deny them to be Churches but then I know not where they will finde any that are so For instance suppose men should deny all the Parochial Churches in England to be such Churches as are intrusted with Church-Power and Administrations what Church in the first Instance could they require our Communion withal Will they say it is with the National or Diocesan Churches neither of these do or can as such administer Sacred Ordinances A man cannot Preach nor hear the Word but in a particular Assembly The Lord's Supper cannot be Administred but in a particular Congregation nor any presential local Communion of Believers among themselves like that described by the Apostle 1 Cor. chap. 12. and chap. 14. be otherwise attained No Communion is firstly and immediately required or can be required with Diocesan Churches as such Wherefore it is Parochial particular Churches that we are required to hold Communion with We say therefore these Parochial Churches are either really and truely so endued with Church-Power and Liberty or they are not If they are or are acknowledged so to be we have herein obtained what we plead for if they are not then are we required to joyn in Church Communion with those Societies that are not Churches and if we refrain so doing we are charged with Schism which is to turn Religion into Ridicule For 2. It is utterly forreign to the Scripture and a Monster unto Antiquity I mean that which is pure and regardable in this Cause that there should be Churches with a part half more or less of Church-Power and not the whole neither in Right nor Exercise or that there should be Church-Officers Elders Presbyters or Bishops that should have a partiary Power half or a third part or less of that which entirely belongeth unto the Office they hold Let one Testimony be given out of the Scripture or that Antiquity which we appeal unto unto this purpose and we shall cease our Plea But this is that which our Understandings are set on rack withal every day There is a National Church that is entrusted with Supreme Church-Power in the Nation whereof it is Here at the entrance we fall into a double disquietment For 1. we know not as yet what this National Church is here or in France nor of what Persons it doth consist 2. We know not whether this National Church have all the Power that Christ hath given unto the Church or that there is a Reserve for some Addition from beyond Sea if things were well accommodated Then that there are Diocesan Churches whose Original with the Causes and Occasions of their Bounds Limits Power and manner of Administrations I think God alone knows perfectly we do but guess for there is not one word mentioned of any of their concernments in the Scripture And we know that these Churches cannot be said to have all the Power that Christ hath entrusted his Church withal because there is another Church unto which they are in subjection and on which they do depend but it seems they have the next degree of Power unto that which is uppermost But whatever their Power be it is so administred by Chancellors Commissaries Officials in such ways and for such ends that I shall believe a dissent from them and it
which is become a principal Article of Faith in the Roman Church There was a Reformation attempted and attained in some measure by some Nations or Churches in the last Ages from the Corruption and Impositions of the Church of Rome However none of them ever pretended that it was compleat or perfect according to the Pattern of the Scripture as unto the Institution and Discipline of the Churches no nor yet to the Example of the Primitive Church of after Ages as is acknowledged by the Church of England in the beginning of the Commination against Sinners But suppose it to be compleat to conclude that because an outward Rule of it was established so long as that outward Rule is observed there can be no need of Reformation is a way to lead Churches into a Presumptuous Security unto their Ruine For whereas Men being secured in their Interests by that Rule are prejudiced against any Progress in Reformation beyond what they have attained which that it should be a Duty is contrary unto the whole nature of Christian Religion which is the conduct of a Spiritual Life in the growth and encrease of Light and a suitable Obedience so they are apt to think that whilst they adhere unto that Rule they can stand in no need of Reformation which is but a new name for trouble and Sedition though it be the Foundation on which they stand But generally Churches think that others stand in need of Reformation but they need none themselves If they would but give them leave to Reform themselves who judge that it is needful for them without the least Prejudice unto their Church Profession or secular Interest it is all that is desired of them 2. Where Churches do so stand in need of Reformation and will not Reform themselves being warned of their Duty the Lord Christ threatens to leave them and assuredly will do so in the time that he hath limited unto his Patience This is the Subject of five of his Epistles or Messages unto the Churches of Asia Rev. chap. 2 3. And where the Lord Christ doth on any Cause or Provocation withdraw his Presence in any kind or degree from any Church it is the Duty of any of the Members of that Church to remove from themselves the Guilt of that Provocation though it cannot be done without a Separation from that Church It it safer leaving of any Church whatever then of Jesus Christ. I suppose most men think that if they had a Warning from Christ charging their defection and calling for Reformation as those Churches of Asia had they would Repent and Reform themselves But whereas it doth not appear that some of them did so whereon they were not long after deserted and destroyed it is like that there are others who would follow their steps though one should rise from the dead to warn them of their danger But this Instruction that Churches who lose their first Faith Love and Works who are negligent in Discipline and tolerate offensive Evils in Doctrines and Manners among them who are Luke-warm as unto Zeal and dead for the greatest Part of their Members as unto the Life of Holiness are disapproved by Christ and in danger of being utterly deserted by him is given unto all Churches no less divinely then if they had an immediate Message from Heaven about these things Those therefore who being under the Guilt of them and do not reform themselves cannot claim the Necessity of a continuance in their Communion from any Disciples of Christ as we shall see afterwards 3. Reformation respects either Doctrine and Worship or Obedience becoming the Gospel The Debates about such a Reformation as concerns the retaining or removing of certain Ceremonies we concern not ourselves in at present Nor shall we in this Place insist on what concerns Doctrine and Worship which may afterwards be spoken unto But we shall confine our selves here unto the consideration of Gospel Obedience only And we say That the Church of England in the Generality of its Parochial Assemblies and in itself stands in need of Reformation by reason of the woful degeneracy of the Generality of its Members that is the Inhabitants of the Land from the Rule of the Gospel and Commands of Christ as unto Spiritual Light Faith Love Holiness Charity and abounding in the fruits of Righteousness unto the Praise of God by Jesus Christ. These things are the immediate ends of Church Societies the principal means whereby God is glorified in the World Where they are neglected where they are not attained where they are not duely improved by the Generality of the Members of any Church that Church I think stands in need of Reformation This Assertion may seem somewhat importune and severe But when the sins of a Church or Nation are come to that height in all Ranks Sorts and Degrees of Men that all Persons of Sobriety do fear daily that desolating Judgements from God will break in upon us it cannot be unseasonable to make mention of them when it is done with no other design but only to shew the Necessity of Reformation or how necessary it is for some if all will not comply therewith For if a City be on fire it is surely lawful for any of the Citizens to save and preserve if they can their own houses though the Mayor and Aldermen should neglect the Preservation of the whole City in General It might be easily demonstrated what great numbers amongst us 1. Who have imbibed Atheistical Opinions and either vent them or speak presumptuously according unto their Influence and Tendency every day 2. Who are prophane Scoffers at all true Christian Piety and the due expressions of the Power of Godliness an Evil not confined unto the Laity such things being uttered and published by them as should be astonishable unto all that know the Fear of the Lord and his Terror 3. Who are profoundly Ignorant of the Mysteries of the Gospel or those Doctrines of Christian Religion whose knowledge is of the highest importance and necessity 4. Who are openly flagitious in their Lives whence all sorts of gross Immoralities do fill the Land from one end unto the other 5. Who live in a constant neglect of all more private holy Duties whether in their Families or in Personal Retirements 6. Who are evidently under the Power of Pride Vanity Covetousness Profaneness of Speech in cursed Oathes and Swearing 7. Who instruct the worst of men unto an Approbation of themselves in such ways as these by petulant Scoffing at the very name of the Spirit and Grace of Christ at all Expectation of his Spiritual Aids and Assistances at all fervency in religious Duties or other Acts of an holy Converse These and such like things as these do sufficiently Evidence the Necessity of Reformation For where they are continued the Use and End of Church Societies is impaired or lost And it is in vain to pretend that this is the old Plea of them who â—aused Schismes in the
or Folly of men can invent When these Articles of the Church of England were composed neither Socinianisme nor Arminianisme which have now made such an inroad on some Protestant Churches were in the World either Name or Things Wherefore in their Confession no Testimony could be expresly given against them though I acknowledge it is evident from what is contained in the Articles of it and the approved Exposition they received for a long time in the Writings of the most eminent Persons of the Church that there is a virtual Condemnation of all those Errors included therein But in that state whereunto things are come amongst us some more express Testimony against them is necessary to render any Church the Ground and Pillar of Truth 2. Besides a distinction is found out and passeth currant among us that the Articles of this Confession are not Articles of Faith but of outward Agreement for Peace's sake among our selves which is an Invention to help on the ruin of Religion For Articles of Peace in Religion concerning Matters of Faith which he that subscribes doth it not because they are true or Articles of Faith are an Engine to accommodate Hypocrisie and nothing else But according unto this Supposition they are used at mens pleasure and turned which way they have a Mind to Wherefore 3. Notwithstanding this Standard of Truth Differences in important Doctrines wherein the Edification of the Souls of Men are highly concerned do abound among them who mannage the publick Profession of the Church I shall not urge this any farther by Instances in general it cannot modestly be denied Neither is this spoken to abridge Ministers of Churches of their due Liberty in their Mannagement of the Truths of the Gospel For such a Liberty is to be granted as 1. Ariseth from the distinct Gifts that men have received For unto every one is Grace given according to the Measure of the Gift of Christ Ephes. 4.7 As every Man hath received the Gift so minister the same one to another as Good stewards of the manifold Grace of Gad 1 Pet. 4.10 2. As followeth on that Spiritual Wisdom which Ministers receive in great variety for the Application of the Truths of the Gospel unto the Souls and Consciences of Men. Hereon great variety in publick Church-Administrations will ensue but all unto Edification 3. Such as consists in a different Exposition of particular places of Scripture whilst the Analogy of Faith is kept and preserved Rom. 12.6 4. Such as admits of different stated Apprehensions in and about such Doctrines as wherein the practise and comfort of Christians are not immediately nor greatly concerned Such a Liberty I say as the Dispensation of Spiritual Gifts and the different manner of their exercise as the unsearchable depths that are in the Scripture not to be fathomed at once by any Church or any sort of Persons whatever and our knowing the best of us but in part with the difference of mens Capacities and Understandings in and about things not absolutely necessary unto Edification must be allowed in Churches and their Ministry But I speak of that Variety of Doctrines which is of greater importance Such it is as will set men at liberty to make their own Choice in the use of means for their Edification And if such Novel Opinions about the Person Grace Satisfaction and Righteousness of Christ about the Work of the Holy Spirit of God in Regeneration or the Renovation of our Nature into the Image of God as abound in some Churches should at any time by the suffrage of the Major Part of them who by Law are entrusted with its conduct be declared as the sense of the Church it is and would be sufficient to absolve any man from an Obligation unto its Communion by vertue of its first Institution and Establishment 5. Evangelical Discipline is neither observed nor attainable in these Parochial Assemblies nor is there any Releif provided by any other means for that Defect This hath in general been spoken unto before but because it belongs in an especial manner unto the Argument now in hand I shall yet farther speak unto it For to declare my Mind freely I do not judge that any man can incur the Guilt of Schisme who refraines from the Communion of the Church wherein the Discipline of the Gospel is either wholly wanting or is perverted into Rule and Domination which hath no countenance given unto it in the Word of Truth And we may Observe 1. The Discipline of the Church is that alone for which any Rule or Authority is given unto it or exercised in it Authority is given unto the Ministers of the Church to dispense the Word and administer the Sacraments which I know not why some call the Key of Order But the only End why the Lord Christ hath given Authority or Rule or Power for it unto the Church or any in it it is for the Exercise of Discipline and no other Whatever Power Rule Dignity or Preheminence is assumed in the Churches not meerly for this End is Usurpation and Tyranny 2. The outward means appointed by Jesus Christ for the Preservation of his Churches in Order Peace and Purity consists in this Discipline He doth by his Word give Directions and Commands for this end and it is by Discipline alone that they are executed Wherefore without it the Church cannot live in its Health Purity and Vigor the Word and Sacraments are its Spiritual Food whereon its Life doth depend But without that Exercise and Medicinal Applications unto its Distempers which are made by Discipline it cannot live an healthy vigorous fruitful Life in the things of God 3. This Discipline is either private or publick 1. That which is private consists in the mutual watch that all the Members of the Church have over one another with Admonitions Exhortations and Reproofes as their Edification doth require The loss of this Part of the Discipline of Christ in most Churches hath lost us much of the Glory of Christian Profession 2. That which is publick in the Rulers of the Church with and by its own consent The Nature and Acts of it will be afterwards considered 4 There are three things considerable in this Discipline 1. The Power and Authority whereby it is exercised 2. The Manner of its Administration 3. The especial Object of it both as it is Susceptive of Members and Corrective Whereunto we may add its general End 1. The Authority of it is only a Power and Liberty to act and ministerially exercise the Authority of Christ himself As unto those by whom it is exercised it is in them an Act of Obedience unto the Command of Christ but with respect unto its Object the Authority of Christ is exerted in it That which is exercised on any other Warranty or Authority as none can exert the Authority of Christ but by vertue of his own Institutions whose Acts are not Acts of Obedience unto Christ whatever else it be it belongs not unto
can have that respect and Devotion unto them as they would have unto hereditary Rulers long Succession in Rulers being the great cause of Veneration in the People especially such as had a Succession one unto another by a Natural Descent through Divine Appointment as the Preists had under the Law or as unto those whom on the account of their Worth Ability and Fitness for the work of the Ministry among them they do choose themselves they may do well to consider who are concerned The necessity there is of maintaining a Reputation and Interest by secular Grandeur Pomp and Power of Ruling the People of the Church in Church Matters by external force with many other Inconveniences do all proceed from this Order of things or rather disorder in the Call of men unto the Ministry And hence it is that the City of God and the People of Christ therein which is indeed the only true free Society in the World have Rulers in it and over them neither by a Natural Right of their own as in Paternal Government nor by hereditary Succession nor by Election nor by any way or means wherein their own consent is included but are under a Yoke of an Imposition of Rulers on them above any Society on the Earth whatever Besides there is that Relation between the Church and its Guides that no Law Order or Constitution can create without their mutual voluntary Consent And therefore this Right and Liberty of the People in every Church to choose their own Spiritual Officers was for many Ages preserved sacredly in the primitive times But hereof there is no shadow remaining in our Parochial Churches sundry Persons as Patrons and Ordinaries have a concurring Interest into the imposing of a Minister or such whom they esteem so upon any such Church without the Knowledge Consent or Approbation of the Body of the Church either desired or accepted If there be any who cannot comply with this Constitution of things relating unto the Ministry because it is a Part of their Profession of the Gospel which they are to make in the World which yet really consists only in an avowed subjection unto the Commands of Christ they can be no way obnoxious unto any charge of Schisme upon their refusal so to do For a Schisme that consists in giving a Testimony unto the Institutions of Christ and standing fast in the Liberty wherewith he hath made Disciples free is that whose Guilt no man need to fear 5. What remaineth of those Reasons whereon those who cannot comply with the Conformity under Consideration are cleared in point of Conscience from any Obligation thereunto and so from all Guilt of Schisme whatever belongs unto the Head of Impositions on their Consciences and Practise which they must submit unto These being such as many whole Books have been written about the chief whereof have no way been answered unless railings and scoffings with contempt and fierce Reproaches with false Accusations may pass for Answers I shall not here again insist upon them Some few things of that Nature I shall only mention and put an end unto this Dispute 1. The Conformity required of Ministers consists in a publick Assent and Consent unto the Book of Common Prayer with the Rubrick in it which contains all the whole Practise of the Church of England in its commands and Prohibitions Now these being things that concern the Worship of God in Christ the whole entire State Order Rule and Government of the Gospel Church whoever gives solemnly this Assent and Consent unless he be allowed to enter his Protestation against those things which he dislikes and of the sense wherein he doth so assent and consent which by Law is allowed unto none the said Assent and Consent is his publick Profession that all these things and all contained in them are according to the Mind of Christ and that the Ordering of them as such is part of their professed Subjection unto his Gospel Blessed be God most Ministers are too wise and honest to delude their Consciences with Distinctions Equivocations and Reservations and do thereon rather choose to suffer Penury and Penalty then to make the least entrenchment upon their own Consciences or the honour of the Gospel in their Profession What they do and declare of this Nature they must do it in Sincerity as in the sight of God as approving what they do not only as pardonable effects of Necessity but as that which is the best they have or can do in the Worship of God with a solemne Renunciation of whatever is contrary unto what they do so approve And whether this be a meet Imposition on the Consciences of Ministers with reference unto a great Book or Volume of a various composition unto things almost without number wherein exceptions have been given of old and lately not answered nor answerable with Rules Laws Orders not pretending to be Scriptural Prescriptions is left unto the Judgment of all who have due thoughts of their approaching Account before the Judgment Seat of Jesus Christ. 2. The Conformity that is required of others being precisely and without Power of Dispensation in them by whom it is required to answer the Rule or Law of it before declared every Man by his so conforming doth thereby take it on his Conscience and make it Part of his Christian Profession that all which he so conformes unto is not only what he may do but what he ought to do both in matter and manner so farre as the Law or any Part of it doth determine or enjoyn them No man is allowed to make either distinction or Protestation with respect unto any thing contained in the Rules and therefore whatever he doth in compliance therewith is interpretable in the sight of God and Man as an Approbation of the whole Sincerity and Openness in Profession is indispensibly required of us in order unto our Salvation And therefore to instruct men as unto the Worship of God to do what they do not judge to be their Duty to do but only hope they may do it without Sin or to joyn themselves in and unto that Performance of it which either they approve not of as the best in the whole or not lawful or approveable in some Parts of it is to instruct them unto the Debauching of their Consciences and Ruine of their own Souls Let every one be perswaded in his own Mind for what is not of Faith is Sin 3. There is in this Conformity required a Renunciation of all other ways of publick Worship or means of Edification that may be made use of For they are all expresly forbidden in the Rule of that Conformity No Man therefore can comply with that Rule but that a Renunciation of all other publick wayes of Edification as unlawful is part of the visible Profession which they make Video meliora proboque deteriora sequor is no good Plea in Religion It is uprightness and Integrity that will preserve Men and nothing else He that
World according as they had oppâ—â—tunity of Converse with them And when on any occasion any Division or Schisme fell out among any of their Members in this Church state it was severely rebuked by the Apostles All these Churches and all the Members of them were obliged by vertue of Divine Institution to obey their Guides to Honour and Reverence them and by their voluntary Contribution to provide for their Honourable Subsistence and maintenance according to their Ability Other Church state neither the Scripture nor Antiquity unto the End of the second Century do know any thing of which I shall hereafter more fully manifest Neither was there any thing known then to be Schisme or so esteemed but a Division falling out in some one of these Churches which hapned for the most part if not onely by some of their Teachers falling into heresie and drawing away Disciples after them Acts 20.30 or by various opinions about their Guides 1 Cor. 1.12 or the Ambition of some in seeking the Power and Authority of office among them To seek for any thing among those Churches wherein our present Contest about Schisme is concerned is altogether in vain There was then no such subordination of Churches of many unto one as is now pleaded No such distinction of Officers into those who have a plenary and those who have a partiary power onely in the Rule of the Church No Church with a single Officer over it Comprehending in a Subjection unto its Jurisdiction a multitude of other Churches No Invention no Imposition of any Orders Formâ— of Prayer or Ceremonies of Worship not of Divine Institution were once thought of and when any thing of that Nature was first attempted it caused great troubles amongst them In a Word the things on the account of a Non-compliance wherewithal we are vehemently charged with Schisme were then neither laid nor hatch'd neither thought of nor invented To Erect new kinds of Churches to introduce into them new Orders new Rules Rites and Ceremonies to impose their Observation on all Churches and all Members of them and to charge their dissent with the guilt of Schisme that Schisme which is prohibited and condemned in the Scripture hath much of an assumed Authority and Severity in it nothing of Countenance from the Scripture or Primitive Antiquity But after that Churches began to depart from this original Constitution by the wayes and means before declared every alteration produced a new supposition of Church Unity and peace whereto every Church of a new Constitution layed claim New sorts of Schisme were also coyned and framed For there was a certain way found out and carried on in a Mistery of Iniquity whereby those Meek Holy Humble Churches or Societies of Christs Institution who as such had nothing to do with the things of the World in Power Authority Dignity Jurisdiction or Wealth in some Instances wherein they got the Advantage one of another became in all these things to equal Kingdomes and Principalities yea one of them to Claim a Monarchy over the whole World During the Progression of this Apostacy Church Unity and Schisme declined from their Centre and varied their state according unto the present Interest of them that prevailed Whoever had got Possession of the name of the Church in a prevailing Reputation though the state of it was never so Corrupt made it bite and devour all that disliked it and would swear that submission unto them in all things was Church-Unity and to dissent from them was Schisme Unto that state all the World know that things were come in the Church of Rome Howbeit what hath been disputed about or contended for of Power Priviledges Authority Preheminence Jurisdiction Catholicisme wayes of Worship Rule and Discipline which the World is filled with such a noise about and in the dispute whereof so many various Hypotheses are advanced that cannot be accommodated unto such Christian Congregations as we have described are but the Effects of the Prudence or Imprudence of men and what it will prove the Event will shew Things of this Nature being once well understood will deliver the World from innumerable fruitless endless Contests Sovereign Princes from all disturbance on the account of Religion and private Persons from the fatal Mistake of entrusting the eternal Concernments of their Souls unto their Relation unto one Church and not unto another I am not so vain as at this time to expect the Reduction of Christian Religion unto its primitive Power Purity and Simplicity nor do I reflect blame on them who walk Conscientiously in such a Church state and Order as they approve of or suppose it the best they can attain unto onely I think it Lawful for all Christs Disciples at all times to yield Obedience unto all his Commands and to abstain from being Servants of Men in what he hath not enjoyned An Answer to Dr. Stillingfleets Book of the Unreasonableness of Separation in Defence of the Vindication of Non-Conformists from the Guilt of Schisme THE Preceding Discourse was written for the most part before the publishing of the Treatise of the Reverend Dr. Stillingfleet Entituled the Vnreasonableness of Separation Yet was it not so without a Prospect at least a probable Conjecture that something of the same kind and tendency with the Doctors Book would be published in Defence of the Cause which he had undertaken And I was not without hopes that the whole of it might have been both finished and communicated unto publick view before any thing farther were attempted against our Cause whereby many Mistakes might have been prevented For as I was willing yea very desirous if it were the Will of God that I might see before my departure out of this World the Cause of Conformity as things are now stated between us and the Church of England pleaded with Judgment Moderation and Learning with the best of those Arguments whereby our Principles or Practises are opposed so considering on what hand that work was now like to fall I thought si pergania dextra c. and am of the same Mind still But my expectation being frustrate of representing our whole Cause truly stated for the Prevention of Mistakes by the coming out of this Book against all sorts of Nonconformists I thought it convenient to publish this first Part of what I had designed and to annex unto it the ensuing Defence of the Vindication of Non-conformists from the charge of Schisme For although I do know that there is nothing material in the whole Book of the Vnreasonableness of Sepaeration but what is obviated or answered before hand in the preceeding Discourse so as that the Principles and Demonstrations of them contained therein may easily be applyed unto all the Reasonings Exceptions and Pleas in and of that Book to render them useless unto the End designed which is to reinforce a charge of Schisme against us Yet I think it necessary to shew how unsuccessful from the disadvantage of his Cause the Doctor hath been
this constant total Communion doth not only include a conscientious Observance of all things appointed to be done by the Rules or Canons in those Assemblies but a Renunciation also of all other ways and means of Edification by joint Communion as unlawful and Evil. And it will be hard to prove that on a Concession of the Lawfulness of Communion in some Acts of Divine Worship it Will be necessary for men to oblige themselves unto total constant Communion with a Renunciation and Condemnation of all other ways and means of joint Edification It may also be lawful to do a thing with some respects and Limitations at some times which it may not be lawful to do absolutely and alwayes It may be necessary from outward circumstances to do that Sometimes which is lawful in itself though not necessary from itself it can never be necessary to do that which is unlawful Of the first sort they esteem occasional Communion and the other of the latter Some time is spent in taking off an Exception unto this Inference from the Practise of our Saviour who had occasional Communion with the Jews in the Temple and Synagogues which he proves to have been constant and perpetual and not occasional only and that he prescribed the same Practise unto his Disciples But I think this labour might have been spared For there is nothing more clear and certain then that our Lord Jesus Christ did joyn with the Jews in the Observance of Gods Institutions among them on the one hand and on the other that he never joyned with them in the observance of their own Traditions and Pharasaical Impositions but warned all his Disciples to avoid them and refuse them whose Example we desire to follow for concerning all such Observances in the Church he pronounced that sentence Every plant that my Heavenly Father hath not planted shall be rooted up But the Doctor proceeds unto a second Argument pag. 163 to the same Purpose from as he calls it the particular force of that Text Phil. 3.16 As far as we have already attained let us walk by the same Rule mind the same things This is the Text which gave the first occasion unto this whole Dispute The Doctors Intention is so indefensible from this place that I thought however he might persist in the Defence of the Cause he had undertaken he would have forborn from seeking Comtenance unto it from these Words of the Apostle But it is fallen out otherwise and I am here in the first place called unto an Account for the Exceptions I put in unto his Application of these Words of the Apostle in my Vindication of the Non-conformists I will spare the Reader as much as is possible in the Repetition of things formerly spoken and the Transcription of his Words or my own without prejudice unto the Cause itself After a Reflection of some Obscurity and Intricacy on my Discourse he repeates my sense of the Words according unto his Apprehension under four Heads about which I shall not contend seeing whether he hath apprehended my Mind aright or no or expressed the whole of what I declared belongs not unto the Merit of the Cause in hand Nor indeed do I yet know directly what he judgeth this Text doth prove or what it is that he inferrs from it though I know well enough what it is designed to give countenance unto and what is the Application that is made of it And therefore he issues his whole Dispute about it in this Enquiry how far the Apostles Rule hath an influence on this case But whosoever shall come unto a sedate Consideration of this Text and Context without Prejudice without preconceived Opinions without Interest in Parties or Causes will judge it to be a Matter of Art to apply them unto the present Controversie as unto the Imposition of an Arbitrary Rule of walking in Churches on all that are presumed to belong unto them But to clear these things the Doctor proposeth three things to be debated 1. Whether the Apostle speaks of different Opinions or different Practices 2. Whether the Rule he gives be mutual Forbearance 3. How far the Apostle's Rule hath an influence into this case The two first of these belong not at all unto the present Argument and the last is but faintly proposed and pursued though it be the Foundation of his whole Fabrick The Reader if he will put himself to so much trouble as to compare my former Discourse with what is here offered in Answer or Opposition unto it he will easily see that nothing is pleaded that may abate the force of what was insisted on For indeed the Discourse on these things consists for the most part in Diversions from the Argument in hand whereby an Appearance is made of various Arguings and the Proof of sundry things which belong not unto the Case in hand Without any long Deductions artificial Insinuations or diverting Reasonings without wresting the Text or Context these things are plain and evident in them 1. A Supposition of Differences among Believers in and about Opinions and Practises relating unto Religion and the Worship of God So is at present between us and those of the Church of England by whom we are opposed 2. In this state whilst these Differences do continue there is one common Rule according unto which those who so dissent among themselves are to walk in the things wherein they are agreed Such is the Rule of Faith and Love which we all assent unto and are agreed in 3. This Rule cannot consist in a precise Determination of the things in Difference with an Authoritative Prescription of Vniformity in Opinions and Practise because it is directed unto upon a supposition of the continuation of those Differences between Believers 4. That during the continuation of these Differences or different Apprehensions and Practices whilst on all hands they use the means of coming unto the Knowledge of the Truth in all things that they should walk in Love mutually forbearing one another in those things wherein they differed Untill it be manifested that these things are not the Design of the Context and to contain the sense of the Words they are not only useless unto the Doctors Design but opposite unto it and destructive of it But nothing is here attempted unto that Purpose To draw any Argument from these Words applicable unto his Design it must be proved 1. That besides the Rule of Faith Love and Worship given by Divine Institution and Obligatory unto all the Disciples of Christ or all Churches in all times and Ages that the Apostles gave a Rule concerning outward Rites Ceremonies Modes of Worship Feasts and Fastings Ecclesiastical Government Liturgies and the like unto which all Believers ought to conform on the Penalty of being esteemed Schismaticks and dealt withal accordingly For this only is that wherein we are concerned 2. That because the Apostles made such a Rule which we know not what it is or what is become of it that
Soveraignity over their Consciences was reserved by the Apostles unto the Authority of Christ alone and their Obedience was required by them only unto his commands This is that which I see some would be at To presume themselves to be the Church at least the only Rulers and Governours of it To assume to themselves alone the Judgement of what is Lawful and what is unlawful to be observed in the Worship of God To avow a Power to impose what they please on all Churches pretended to be under their Command so that they judge it lawful be it never so useless or trifling if it hath no other End but to be an Instance of their Authority and then assert that all Christian People must without further Examination submit quietly unto this state of things and comply with it unless they will be esteemed damned Schismaticks But it is too late to advance such Principles a second time He addes from my Paper or as my sense the Apostles gave Rules inconsistent with any determining Rule viz. of mutual Forbearance Rom. 14. But then saith he the meaning must be that whatever Differences happen among Christians there must be no Determination either way But this is direstly contrary to the Decree of the Apostles at Hierusalem upon the Difference that happened in the Christian Churches But they are not my Words which he reports I said not that the Apostles gave Rules inconsistent with any determining Rule but with such a Rule and the Imposition of the things contained in it on the Practise of men in things not determined that is whilst Differences about them do continue as he contends for And 1. Notwithstanding this Rule of Forbearance given by the Apostle expresly Rom. 14. Yet as unto the Right and Truth in the things wherein men are at difference every private Believer is to determine of them so far as he is able in his own Mind Every one is to be fully perswaded in his own Mind in such things so far as his own Practise is concerned 2. The Church wherein such Differences do fall out may doctrinally determine of the Truth in them as it is the Ground and Pillar of Truth supposing them to be of such weight as that the Edification of the Church is concerned in them For otherwise there is no need of any such Determination but every one may be left unto his own Liberty There are Differences at this day in the Church of England in Doctrine and Practice some of them in my Judgement of more importance then those between the same Church and us yet it doth not think it necessary to make any Determination of them no not Doctrinally 3. If the Church wherein such Differences fall out be not able in and of it self to make a Doctrinal Determination of such Differences they may and ought to crave the Counsel and Advice of other Churches with whom they walk in Communion in Faith and Love And so it was in the Case whereof an Account is given us Act. 15. The Determination or Decree there made concerning the necessary Observance of the Jewish Rites by the Gentiles converted unto the Faith by the Apostles Elders and Brethren under the guidance of the Holy Ghost as his Mind was revealed in the Scripture gives not the least Countenance unto the making and imposing such a Rule on all Churches and their Members as is contended for For 1. It was only a Doctrinal Determination without Imposition on the Practise of any 2. It was a Determination against Impositions directly And whereas it is said that it was a Determination contrary to the Judgment of the Imposers which shews that the Rule of Forbearance where Conscience is alledged both ways is no standing Rule I grant that it was contrary to the Judgment of the Imposers but imposed nothing on them nor was their Practice concerned in that erronious Judgement They were not required to do any thing contrary to their own Judgment and the not doing whereof did reflect on their own Consciences Wherefore the whole Rule given by the Apostle and the whole Determination made is that no Impositions be made on the Consciences or Practice of the Disciples of Christ in things relating to his Worship but what were necessary by vertue of Divine Institution They added hereunto that the Gentiles enjoying this Liberty ought to use it without offence and were at Liberty by vertue of it to forbear such things as wherein they had or thought they had a natural Liberty in case they gave Offence by the use of them And the Apostles who knew the state of things in the Minds of the Jews and all other Circumstances give an Instance in the things which at that season were to be so forborn And whereas this Determination was not absolute and obligatory on the whole Case unto all Churches namely whether the Mosaical Law were to be observed among Christians but some Churches were left unto their own Judgement and Practise who esteemed it to be still in force as the Churches of the Jews and others left unto their own Liberty and Practise also who judged it not to oblige them both sides or Parties being bound to continue Communion among them in Faith and Love there is herein a perpetual establishment of the Rule of mutual Forbearance in such Cases nothing being condemned but Impositions on one another nothing commended but an Abstinence from the use of Liberty in the case of Scandal or Offence I had therefore Reason to say that the false Apostles were the only Imposers that is of things not necessary by vertue of any divine Institution And if the Author insinuate that the true Apostles were such Imposers also because of the Determination they made of this Difference he will fail in his Proof of it It is true they imposed on or charged the Consciences of men with the observance of all the Institutions and Commands of Christ but of other things none at all The last things which he endeavours an Answer unto on this occasion lies in those words The Jewish Christians were left unto their own Liberty provided they did not impose on others and the Dissenters at this day desire no more then the Gentile Church did viz. not to be imposed on to observe those things which they are not satisfied it is the Mind of Christ should be imposed on them So is my sense in the places referred unto reported Nor shall I contend about it so as that the last Clause be change for my Words are not they are not satisfied it is the Mind of Christ that they should be imposed on them but they were not satisfied it is the Mind of Christ they should Observe This respects the things themselves the other only their Imposition And one Reason against the Imposition opposed is that the things themselves imposed are such as the Lord Christ would not have us observe because not appointed by himself But hereunto he answers two things 1. That it was agreed
part of the Churches Unity doth or ever did consist in them In his Procedure hereon our Author seemes to embrace occasions of contending seeking for Advantages therein in things not belonging unto the Merit of the Cause which I thought was beneath him From my Concession that some at least of our Parochial Churches are true Churches he asks in what sense Are they Churches rightly constituted with whom they may joyn in Communion as Members I think it is somewhat too late now after all this dispute about the Reasons of refraining from their Communion and his severe Charges of Schisme upon us for our so doing to make this Enquiry Wherefore he Answers himself No but his Meaning is saith he that they are not guilty of any such heynous Errors in Doctrine or Idolatrous Practise in Worship as should utterly deprive them of the Being and nature of Churches which I suppose are my Words But then comes in the Advantage doth saith he this Kindness belong only unto some of our Parochial Churches I had thought that every Parochial Church was true or false according unto its frame and constitution which among us supposeth the owning the Doctrine and Worship established in the Church of England I answer briefly it is true every Church is true or false according unto its Original frame and Constitution This frame and Constitution of Churches if it proceed from and depend upon the Institution of Christ it is true and approveable If it depend only on a National Establishment of Doctrine and Worship I know not well what to say unto it But let any of these Parochial Churches be so constituted as to answer the legal establishment in the Land yet if the Generality of their Members are openly wicked in their Lives and they have no lawful or sufficient Ministry we cannot acknowledge them for true Churches Some other things of the like nature do ensue but I shall not insist on them He gathers up in the next place the Titles of the Causes alledged for our refraining Communion with those Parochial Assemblies which he calls our Separation from them And hereon he enquires whether these Reasons be a ground for a Separation from a Church wherein it is confessed there are no Heynous Errors in Doctrine or Idolatrous Practise in Worship that is as he before cited my words as should utterly deprive them of the Being and Nature of Churches And it they be not then saith he such a Separation may be a formal Schisme because they set up other Churches of their own The Rule before laid down that all things lawful are to be done for the Churches Peace taking in the supposition on which it proceeds is as sufficient to establish Church Tyranny as any Principle made use of by the Church of Rome notwithstanding its plausible Appearance And that here insinuated of the Vnlawfulness of Separation from any Church in the World for that which hath pernicious Errors in Doctrine and Idolatry in Worship destroying its Being is no Church at all is as good Security unto Churches in an Obstinate Refusal of Reformation when the Souls of the People are ruined amongst them for the want of it as they need desire And I confess I suspect such Principles as are evidently suited unto the security of the Corrupt Interests of any sort of Men. I say therefore 1. That though a Church or that which pretends itself on any Grounds so to be do not profess any heynous Errour in Doctrine nor be guilty of Idolatrous Practise in Worship destroying its Nature and Being yet there may be sufficient Reasons to refrain from its Communion in Church Order and Worship and to joyn in or with other Churches for Edification That is that where such a Church is not capable of Reformation or is obstinate in a Resolution not to reform itself under the utmost Necessity thereof it is lawful for all or any of its Members to reform themselves according to the Mind of Christ and commands of the Gospel 2. That where Men are no otherwise Members of any Church but by an inevitable Necessity and outward Penal Laws preventing their own choice and any act of Obedience unto Christ in their joyning with such Churches the Case is different from theirs whose Relation unto any Church is founded in their own voluntary choice as submitting themselves unto the Laws Institution and Rule of Christ in that Church which we shall make use of afterwards 3. The Doctor might have done well to have stated the true nature of Schisme and the formal Reason of it before he had charged a formal Schisme on a Supposition of some outward Acts only 4. What is our Judgment concerning Parochial Assemblies how far we separate from them or refrain Communion with them what are the Reasons whereon we do so hath been now fully declared and thereunto we must appeal on all occasions for we cannot acquiesce in what is unduely imposed on us either as unto Principles or Practise To shew as he saith the Insufficiency of our Cause of Separation he will take this way namely to shew the great absurdities that follow on the allowance of them and addes These five especially I shall insist upon 1. That it weakens the Cause of Reformation 2. That it hinders all Vnion between the Protestant Churches 3. That it justifies the antient Schismes which have been always condemned by the Christian Church 4. That it makes Separation Endless 5. That it is contrary to the Obligation that lies on all Christians to preserve the Peace and Vnity of the Church Now as I shall consider what He offers on these several Heads and his Application of it unto the case in hand so I shall confirm the Reasons already given of our Separation if it must be so called from Parochial Assemblies with these five Considerations 1. That they strengthen the Cause of Reformation 2. That they open a way to Vnion between all Protestant Churches 3. That they give the just Grounds of condemning the antient Schismes that ever any Christian Church did justly condemn 4. That they give due bounds unto Sâ—paration 5. That they absolutely comply with all the Commands of the Scripture for the Preservation of the Peace and Vnity of the Church I shall begin with the consideration of the Absurdities charged by Him on our Principles and Practise The first of them is That it weakens the Cause of the Reformation This he proves by long Quotations out of some French Divines We are not to expect that they should speak unto our Cause or make any Determination in it seeing to the principal of them it was unknown But they say that which is contrary unto our Principles so they may do and yet this not weaken the Cause of the Reformation For it is known that they say somewhat also that is contrary to the Principles of our Episcopal Brethren for which one of them is sufficiently reviled but yet the Cause of Reformation is not weakened thereby The first
to choose out from among themselves Persons meet for an Ecclesiastical Office Act. 6. The same People who joyned with the Apostles and Elders in the consideration of the grand Case concerning the continuation of the legal Ceremonies and were associated with them in the Determination of it Act. 15. The same to whom all the Apostolical Epistles excepting some to particular Persons were written and unto whom such Directions were given and Duties enjoyned in them as suppose not only a Liberty and Ability to judge for themselves in all Matters of Faith and Obedience but also an especial Interest in the Order and Discipline of the Church Those who were to say unto Archippus their Bishop take heed unto the Ministry thou hast received in the Lord that thou fulfil it Col. 4. unto whom of all sorts it is commanded that they should examine and try Antichrists Spirits and false Teachers that is all sorts of Hereticks Heresies and Errors 1 Joh. chap. 2.3 c. That People who even in following Ages adhered unto the Faith and the Orthodox Profession of it when almost all their Bishops were become Arian Hereticks and kept their private Conventicles in opposition unto them at Constantinople Antioch Alexandria and other places and who were so many of them burned here in England by their own Bishops on the Judgement they made of Errors and Heresies And if the present People with whom the Dr. is acquainted be altogether unmeet for the Discharge of any of these Duties it is the fault of some body else beside their own This Principle of the Reformation in Vindication of the Rights Liberties and Priviledges of the Christian People to judge and choose for themselves in Matters of Religion to joyn freely in those Church Duties which are required of them without which the work of it had never been carried on we do abide by and maintain Yea we meet with no Opposition more fierce than upon the Account of our Asserting the Liberties and Right of the People in reference unto Church Order and Worship But I shall not be afraid to say that as the Reformation was begun and carried on on this Principle so when this People shall through an Apprehension of their Ignorance Weakness and Unmeetness to discern and judge in Matters of Religion for themselves and their own Duty be kept and debarred from it or when through their own Sloth Negligence and Vitiousness they shall be really uncapable to mannage their own Interest in Church Affairs as being fit only to be governed if not as brute Creatures yet as Mute Persons and that these things are improved by the Ambition of the Clergy engrossing all things in the Church unto themselves as they did in former Ages if the Old Popedome do not return a new one will be erected as bad as the other Thirdly another Principle of the Reformation is that there was not any Catholick Visible Organical Governing Church traduced by Succession into that of Rome 〈◊〉 all Church Power and Order was to be derived I will not say that this Principle was absolutely received by all the first Reformers here in England yet it was by the Generality of them in the other Parts of the World For as they constantly denied that there was any Catholick Church but that invisible of Elect Believers allowing the External Denomination of the Church unto the diffused Community of the baptized World so believing and professing that the Pope is Antichrist that Rome is Mystical Babylon the Seat of the Apostatized Church of the Gentiles devoted to destruction they could acknowledge no such Church state in the Roman Church nor the derivation of any Power and Order from it So farre as there is a Declension from this Principle so far the Cause of the Reformation is weakened and the principal Reason of Separation from the Roman Church is rejected as shall be farther manifested if occasion require it This Principle we do firmly adhere unto and not only so but it is known that our fixed Judgement concerning the Divine Institution Nature and Order of Evangelical Churches is such as is utterly exclusive of the Roman Church as a body organized in and under the Pope and his Hierarchy from any pretence unto Church State Order or Power And it may be hence judged who do most weaken the Cause of Reformation we or some of them at least by whom we are opposed A second Absurdity that he chargeth on our way is that it would make Vnion among the Protestant Churches impossible supposing them to remain as they are Sect. 24. pag. 186. To make good this Charge he insists on two things 1. That the Lutheran Churches have the same and more Ceremonies and unscriptural Impositions then our Church hath 2. That notwithstanding these things yet many learned Protestant Divines have pleaded for Vnion and Communion with them which upon our Principles and Suppositions they could not have done But whether they plead for Union and Communion with them by admitting into their Churches and submitting unto those Ceremonies and unscriptural Impositions which is alone unto the Doctors Purpose or whether they judge their Members obliged to Communicate in local Communion with them under those Impositions he doth not declare But whereas neither we nor our Cause are in the least concerned in what the Dr. here insist upon yet because the Charge is no less then that our Principles give disturbance unto the Peace and Vnion of all Protestant Churches I shall briefly manifest that they are not only conducive thereunto but such as without which that Peace and Union will never be attained 1. It is known unto all that from the first Beginning of the Reformation there were Differences among the Churches which departed from the Communion of the Church of Rome And as this was looked on as the greatest Impediment unto the Progress of the Reformation so it was not morally possible that in a work of that Nature begun and carried on by Persons of all for us in many Nations of divers Tongues and Languages none of them being divinely inspired that it should otherwise fall out God also in his Holy Wise Providence suffered it so to be for Causes known then to himself but since sundry of them have been made manifest in the Event For whereas there was an Agreement in all fundamental Articles of Faith among them and all necessary meanes of Salvation a farther Agreement considering our Sloth Negligence and proness of men to abuse security and Power might have produced as evil effects as the Differences have done For those which have been on the one hand and those which have been on the other have been and would have been from the corrupt Affections of the Minds of men and their secular Interests 2. These Differences were principally in or about some Doctrines of Faith whereon some fiery Spirits among them took occasion mutually and unjustly enough to charge each other with Heresie especially was this done among the Lutherans
whose writings are stuffed with that Charge and miserable Attempts to make it Good There were also other Differences among them with respect unto Church Order Rites Ceremonies and Modes of Worship The Church of England as unto the Government of the Church and sundry other things took a way by it self which at present we do not consider 3. Considering the Agreement in all fundamental Articles of Faith between these Churches thus at Difference and of what great use their Union might be unto the Protestant Religion both as unto its Spiritual and Political Interest in this World the effecting of such an Union among them hath been attempted by many Private Persons Princes Colloquies or Synods of some of the Parties at variance have sedulously ingaged herein I wish they had never missed it in stating the nature of that Vnion which in this case is alone desireable and alone attainable Nor in the Causes of that disadvantagious Difference that was between them For hence it is come to pass that although some Verbal Compositions have sometimes by some been consented unto yet all things continue practically amongst them as they were from the Beginning And there are yet Persons who are mannaging Proposals for such an Union with great Projection in point of Method for the compassing of it and stating of the Principles of Agreement some whereof I have by me But the present state of things in Europe with the Minds of Potentates not concerned in these things leave little encouragement for any such Attempt or expectation of any Success 4. After the trial and experience of an hundred and fifty years it is altogether in vain to be expected that any farther Reconciliation or Union should be effected between these Protestant Churches by either Parties Relinquishment of the Doctrines they have so long taught professed and contended for or of their Practise in Divine Worship which they have so long been accustomed unto We may as well expect that a River should run backwards as expect any such things In this state of things I say the Principles we proceed upon are the most useful unto the procuring of Peace and Union among these Churches in the state wherein they are and without which it will never be effected I shall therefore give an Account of those of them which are of this Nature and Tendency 1. And the first is the absolute necessity of a general Reformation in Life and Manners of all sorts of Persons belonging unto these Churches It is sufficiently known what a woful Condition the Profession even of the Protestant Religion is fallen into How little evidence is there left of the Power of Evangelical Grace working in the Hearts of Men what little diligence in the Duties of Holiness and Righteousness What a Deluge of all sorts of Vices hath overwhelmed the Nations and what indications there are of the Displeasure of God against us on the account of these things Who doth not almost tremble at them Calvin unto whom I was newly sent by our Reverend Author in Answer to them who pleaded for a Separation from a true Church because of the Wickedness of many of its Members or any of them addes unto it It is a most just Offence and unto which there is too much occasion given in this Miserable Age. Nor is it lawful to excuse our cursed sloth which the Lord will not let go unpunished as he begins already to chastise us with grievous stripes Wo therefore unto us who by our dissolute licentiousness in flagitious sins do cause that the weak Consciences of men should be wounded for us And if it were so then the matter is not much mended in the Age wherein we live The Truth is Sin and Impiety are come to that height and impudence Sensuality and Oppression are so diffused among all sorts of Persons Conformity unto the fashion of the World become so universal and the Evidences of Gods Displeasure with the Beginnings and Entrances of his Judgements are so displayed as that if the Reformation pleaded for be not speedily endeavoured and vigorously pursued it will be too late to talk of Differences and Union Destruction will swallow up all Until this be agreed on until it be attempted and effected in some good Measure all endeavours for farther Union whatever there appearing success should be as probably it will be very small will be of no use unto the honour of Religion the Glory of Christ nor Good of the Souls of men In the mean time Individual Persons will do well to take care of themselves 2. That all these differing Churches and whilst these Differences do continue be taught to prefer their general Interest in opposition unto the Kingdom of Satan and Antichrist in the World before the lesser things wherein they differ and those occasional Animosities that will ensue upon them It hath been observed in many places that the nearer some Men or Churches come together in their Profession the more distant they are in their Affections as the Lutherans in many places do more hate the Calvinists then the Papists I hope it is not so among us This makes it evident that the Want of necessary Peace and Vnion among Churches doth not proceed from the things themselves wherein they differ but from the corrupt Lusts and Interests of the Persons that differ This Evil can no otherwise be cured but by such a Reformation as shall in some measure reduce Primitive Simplicity Integrity and Love such as were among the Churches of the Converted Jews and Gentiles when they walked according unto the same Rule in what they had attained forbearing one another in Love as unto the things wherein they differed Until this also be effected all endeavours for farther Union whilst these Differences continue as they are like to do unless the whole frame of things in Europe should be changed by some great Revolution will be fruitless and Useless Were this conscientiously insisted on out of a pure Love unto Jesus Christ with Zeal for his Glory it would not only be of more use then innumerable wrangling Disputes about the points in Difference but more then the exactest Methods in contriving Formularies of Consent or Colloquies or Synodical Conferences of the Parties at variance with all their Solemnities Orders Limitations Precautions Concessions and Orations Let men say what they will it must be the Revival Flourishing and Exercise of Evangelical Light Faith and Love that shall heal the Differences and breaches that are among the Churches of Christ nor shall any thing else be honoured with any great influence into that work 3. That all Communion of Churches as such consists in the Communion of Faith and Love in the Administration of the same Sacraments and common Advice in things of common concerment All these may be observed when for sundry Reasons the Members of them cannot have local presential Communion in some Ordinances with each Church distinctly If this Truth were well established and consented unto men might be
the Discharge of his Duty as it fell out also with Chrysostome Nevertheless he abode firmly and tenaciously in the Communion of the Church but was at length cast out as farre as it appears by him for the honest discharge of his Duty whereon he gathered a great Party unto himself But Theodoret and others affirm him to have been the Author of the impious heresie of the Anthropomorphitae his principal followers being those Monks of Egypt which afterwards made such Tumults in defence of that foolish Imagination and that this was the Cause why he was cast out of the Church and set up a Party of the same Opinion with him lib. 4. cap. 10. Yea he also ascribes unto him some foolish Opinions of the Manichees What is our concernment in these things I cannot imagine Eustathius the Bishop of Sebastia in Armenia and his Followers are also instanced in as Orthodox Schismaticks and as such were condemned in a Council at Gongrae in Paphlagonia But indeed before that Council Eustathius had been condemned by his own Father Eulanius and other Bishops at Caesarea in Cappadocia And he was so for sundry foolish Opinions and evil Practises whereby he deserved to be so dealt withal It doth not unto me appear certainly whether he fell into those Opinions before his Rejection at Caesarea where he was principally it not only charged with his undecent and fantastical habit and Garments Wherefore at the Council of Gangrae he was not admitted to make any Apology for himself nor could be heard because he had innovated many things after his Deposition at Caesarea such as forbidding of Marriage shaving of Women denying the lawfulness of Priests keeping their Wives who were married before their Ordination getting away Servants from their Masters and the like Socrat. Hist. lib. 2. chap. 3. These were his Pretences of Sanctity and Purity as the Dr. acknowledgeth and I appeal unto his Ingenuity and candour whether any Countenance be given unto such Opinions and Practises thereon by any thing we say or do This Instance and some others of an alike Nature the Doctor affirmes that he produced in his Sermon but that they were gently passed over by my self and Mr. B. I confess I took no notice of them because I was satisfied that the cause under Consideration was no way concerned in them And the Dr. might to as Good Purpose have instanced in forty other Schismes made for the most Part by the Ambition of Bishops in the Churches of Alexandria Antioch Constantinople Rome and sundry other places yea in that made by Epiphanius himself at Constantinople upon as weighty a Cause as that of those who contended about and strove for and against the driving of sheep over the Bridge where there were none present The story of the Luciferians is not worth repeating In short Lucifer the Bishop of Caralli in Sardinia being angry that Paulinus whom he had ordained Bishop at Antioch was not received fell into great dissention with Eusebius Bishop of Vercells in Italy who had been his Companion in Banishment because he approved not what he had done at Antioch And continuing to contend for his own Bishop it occasioned a great Division among the People whereon he went home to his own Place leaving behind him a few followers who wrangled for a time about the Ordination of Bishops by Arians by whose means Lucifer had been banished and so after a while disappeared I had almost missed the Instance of the Donatists But the story of them is so well known that it will not bear the Repetition For although there be no mention of them in Socrates or Zozoman nor the History of Theodoret yet all things that concerned them are so fully declared in the Writings of Austin and Optatus against them as there needs no other account of them And this Instance of an Heretical Schisme is that which the Papists vehemently urge against the Church of England itself and all other Protestants Here their Weapon is borrowed for a little while to give a wound unto our Cause but in vain Yet I know full well that it is easier for some men on their Principles to flourish with this Weapon against us than to defend themselves against it in the hands of the Papists In breif these Donatists were upon the matter of the same Opinion with the Novatians and as these grounded their dissension on the receiving those into the Church who had fallen and sacrificed under Decius so did these on a pretence of severity against those who had been Traditors under Maximinus Upon this Pretence improved by many false Allegations Donatus and those that followed him rejected Cecilianus who was lawfully chosen and ordained Bishop of Carthage setting up one Majorinus in opposition unto him Not succeeding herein on this foolish unproved Pretence that Cecilianus had been ordained by Traditor they rejected the Communion of all the Churches in the World confined the whole Church of Christ unto their own Party denied Salvation unto any other rebaptized all that came unto them from other Churches and together with a great number of Bishops that joyned with them fell into most extravagant Exorbitances Upon the Consideration of these Schismes the Dr. concludes that on these Grounds there hath scarce been any considerable Schisme in the Christian Church but may be justified upon Dr. O' s Reasons for Seperation from our Church Concerning which I must take the Liberty to say that I do not remember that ever I read in any Learned Author an Inference made or Conclusion asserted that had so little countenance given unto it by the Premises whence it is inferred as there is into this by the Instances before insisted on whence it is pretended to be educed All that is of Argument in this story is this that there were of old some Bishops with one or two who would have been Bishops and could not who to exalt and countenance themselves against those who were preferred to Bishopricks before them and above them invented and maintained false doctrinal Principles the confession whereof they would have imposed on other Churches and because they were not admitted they separated at once from all other Churches in the World but their own condemning them as no Churches as not having the Sacraments or means of Salvation for which they were condemned as Schismaticks therefore those who own not Subjection to Diocesan Bishops by vertue of any Institution or Command of Christ who refrain Communion from Parochial Assemblies because they cannot without Sin to themselves comply with all things imposed on them in the Worship of God and Ecclesiastical Rule without judging their state or the Salvation of their Members are in like manner as they guilty of Schisme But we have fixed grounds whereon to Try Examine Judge and Condemne all Schismes that are justly so called all such as those before mentioned If Separations arise and proceed from Principles of false Doctrine and Errors like those of the Novatians and Donatists if
impartial Consideration he chargeth on us with great Solemnity as we Love our own Souls Now although that passage in that great and Holy Person be not new unto me having not only read it many a time in his book but frequently met with it urged by Papists against all Protestants Yet upon the Drs. intimation I have given it again the Consideration required The Words as they Lye in the Author are to this purpose We shall also judge them who make Schismes being vain qui sunt immanes or inanes not having the Love of God rather considering their own Profit than the Vnity of the Church who for small or any causes rend and divide the Glorious body of Christ and as much as in them lyes destroy it speaking Peace but designing War straining at a Gnat and swallowing a Camel For there can be no rebuke of things by them to equal the mischief of Schisme Lib. 4. cap. 62. I know not why he should give us such a severe Charge for the impartial Consideration of these words that as we love our souls we should impartially and without prejudice consider them We hope that out of Love to the Truth the Glory of Christ and Care of our own Souls we do so Consider and have long since so considered whatever belongs unto the Cause wherein we ingaged and the Oppositions that are made unto it Nor will we be offended with any that shall yet Call on us to persist and proceed in the same way But why such a Charge should be laid on us with respect unto these words of Irenaeus I know not For although we greatly value the Words and Judgment of that Holy Person that great Defender of the Mystery and Truth of the Gospel and of the Liberty of the Churches from unwarrantable impositions yet it is the Word of Christ and his Apostles alone whereby we must be regulated and determined in these things if we Love our own souls Besides What are we Concern'd in them is every Separation from a Church a Schisme Our Author shews the contrary immediately Is refraining Communion in a Church state not of Divine Institution and in things not prescribed by the Lord Christ in the Worship of God holding Communion in Faith and Love with all the true Churches of Christ in the World a damnable Schisme or any Schisme at all hath the Reverend Author in his whole Book once attempted to prove it to be so though this be the whole of the matter in difference between us is our Forbearance of Communion in Parochial Assemblies upon the Reasons before pleaded especially that of humane impositions of the same Nature with the Schisme from the whole Catholick Church without pretence of any such Impositions Doth he judge us to be such as have no Love unto God such as prefer our own profit before the Unity of the Church I heartily wish and pray that he may never have a share in that profit and advantage which we have made unto our selves by our principles and practise Poverty Distress Ruine to our Families Dangers Imprisonments Revilings with Contemptuous reproaches Comprize the profit we have made unto our selves Is our refraining Communion in some outward Order Modes and Rites of Mens institution our want of conscientious submission unto the Courts of Chancellours Commissaries Officials c. a rending and destroying of the glorious Body of Christ is it Cemented United and Compacted or fitly framed together by these things They formerly pretended to be his Coat and must they now be esteemed to be his glorious Body when they no way belong unto the one or the other Is the Application of these things unto us an effect of that Love Charity and Forbearance which are the only preventive means of Schisme and whereof if men are void it is all one upon the matter whether they are Schismaticks or no for they will be so when it is for their Advantage Wherefore we are not concerned in these things Let whosoever will declare and vehemently assert us to be guilty of Schisme which they cannot prove we can cheerfully subscribe unto these Words of Irenaeus It may not be impertinent on this occasion to desire of some others that as they Love their own Souls and have compassion for the Souls of other men they would seriously consider what state and Condition things are come unto in the Church of England how much Ignorance Profaneness Sensuality do spread themselves over the Nation what Neglect of the most important Duties of the Gospel Yea what scoffing at the power of Religion doth abound amongst us What an utter decay and loss there is of all the primitive Discipline of the Church what Multitudes are in the way of Eternal Ruin for want of due Instruction and Example from them who should lead them How great a necessity there is of an universal Reformation and how securely Negligent of it all sorts of Persons are What have been the pernicious Effects of imposing things unnecessary and unscriptural on the Consciences and Practises of men in the Worship of God whereby the Church hath been deprived of the labour of so many faithful Ministers who might have at least assisted in preventing that Decay of Religion which every day encreaseth among us How easie a thing it were for them to restore Evangelical Peace and Vnity amongst all Protestants without the loss of their Ministry without the diminution of their Dignity without deprivation of any part of their Revenues without the Neglect of any Duty without doing any thing against their light and Consciences with respect unto any Divine Obligation and thereon set themselves seriously to endeavour the Remedy of these and other Evils of the like nature under a sense of that great Account which they must shortly give before the Judgement seat of Jesus Christ. He proceeds to Consider the Cases wherein the Scripture allows of Separation which he affirms to be three The First is in Case of Idolatrous Worship This none can Question they do not see from whom yet we all separate as from Idolaters The second is in Case of false Dostrine being imposed instead of true which he confirms with sundry Instances But there is a little Difficulty in this Case for 1. It is uncertain when a Doctrine may be said to be imposed Is it when it is taught and preach'd by the Guides and Governours of the Church or any of them without controul if so then is such preaching a sufficient cause of Separation and will justifie them who do at present separate from any Church whose Ministers preach false Doctrine How false Doctrine can be otherwise imposed I know not unless it be by exacting an express Confession of it as Truth 2. What false Doctrine it is which is of this Importance as to justifie Separation is not easily determinable 3. If the Guides and Governours of the Church do teach this false Doctrine who shall judge of it and determine it so to be and that ultimately so as
to separate from a Church thereon shall the People do it themselves are they meet are they Competent for it are they to make such a Judgement on the Doctrine of their Guides do they know what is heresie have they read Epiphanius or Binius How comes this allowance to be made unto them which else where is denied The Third is in Case Men make things indifferent necessary to Salvation and divide the Church on that account But 1. I know not which is to precede or go before their Division of the Church or the just Separation nor how they are to be distinguished but it was necessary to be so expressed 2. There are two things in such an Imposition first the practise of the things imposed Secondly the Judgement of them that impose them The former alone belongs unto them who are imposed on and they may submit unto it without a Compliance with the Doctrine as many did in the Apostles days For the Judgement of the imposers it was their own Errour and concernment only 3. Why is not the imposing of things indifferent so as to make the observation of them necessary unto mens Temporal Salvation in this World so as that the Refusal of it shall really affect the Refusers with Trouble and Ruine as just a Cause of Separation as the imposing of them as necessary unto Eternal Salvation which shall never affect them 4. This making things indifferent necessary unto Salvation and as such imposing of them on others is a thing impossible that never was nor ever can be For it is the Judgment of the Imposers that is spoken of and to judge things indifferent in themselves to be in themselves necessary to Salvation is a Contradiction If onely the Judgment of the Imposers that such things are not indifferent but necessary to Salvation be intended and otherwise the things themselves may lawfully be imposed I know not how this differs from the Imposition of indifferent things under any other pretence In his following Discourse concerning miscarriages in Churches where no Separation is enjoyned we are not at all concerned and therefore shall not observe the mistakes in it which are not a few But may there not be other Causes of peaceable withdrawing from the Communion of a Church besides these here enumerated 1. Suppose a Church should impose the Observation of Judaical Ceremonies and make their observation necessary though not to Salvation Yet unto the Order and Decency of Divine Worship It may declare them to be in themselves indifferent but yet make them necessary to be observed Or 2. Suppose a Church should be so degenerated in the Life and Conversation of all its Members that being immersed in various sins they should have only a form of Godliness but deny the power of it the Rule of the Apostle being to avoid and turn away from them 3. Suppose a Church be fallen into such decayes in Faith Love and fruits of Charity as that the Lord Jesus Christ by his word declares his Disapprobation of it and in that State refuses to reform itself and persecutes them who would reform themselves Or 4. Suppose the Ministry of any Church be such as is insufficient and unable to dispense the Word and Sacraments unto Edification so as that the whole Church may perish as unto any Relief by or from the Administration of the Ordinances of the Gospel I say in these and such other Cases a peaceable withdrawing from the Communion of such Churches is warrantable by the Rule of the Scripture SECT III. THE third Part of the Drs. Discourse he designs to examine the Pleas as he speaks for Separation And these he refers to four Heads whereof the first respects the Constitution of the Church And those which relate hereunto are four also 1. That Parochial Churches are not of Christs Institution 2. That Diocesan Churches are unlawful 3. That our National Church hath no Foundation 4. That the People are deprived of their Right in the Choice of their Pastors The first of these Namely that our Parochial Churches are not of Christs Institution he begins withal and therein I am alone called to an Account I wonder the Dr. should thus state the Question between us The meaning of this Assertion that our Parochial Churches are not of Christs Institution must be either they are not so because they are Parochial or at least in that they are Parochial But is this my judgement have I said any thing to this purpose yea he knows full well that in my judgment there are no Churches directly of divine Institution but those that are Parochial or particular Churches We are not therefore to expect much in the ensuing disputation when the state of the Question is so mistaken at the entrance If he say or intend that there are many things in their Parochial Churches observed practised and imposed on all their members in and about the Worship of God which are not of divine institution we grant it to be our judgment and part of our plea in this case But this is not at all spoken unto Wherefore the greatest part of the ensuing discourse on this Head is spent in perpetual diversions from the state of the case under consideration with an attempt to take advantage for some reflections or an appearance of success from some passages and expressions belonging nothing at all unto the merit of the cause a course which I thought so Learned a Person would not have taken in a case wherein Conscience is so nearly concerned Some mistakes occurring in it have been already rectified as that wherein he supposeth that my Judgement is for the Democratical Government of the Church as also what he alledgeth in the denyal of the gradual declension of the Primitive Churches from their first original Institution hath been examined I shall therefore plainly and directly propose the things which I assert and maintain in this part of the Controversie and then Consider what occurrs in opposition unto them or otherwise seems to be of any force towards the End in general of charging us with Schisme and they are these that follow 1. Particular Churches or Congregations with their Order and Rule are of Divine institution and are sufficient unto all the ends of Evangelical Churches I take Churches and Congregations in the same sence and notion as the Church of England doth defining the Church by a Congregation of Beleivers otherwise there may be occasional Congregations that are not stated Churches 2. Unto these Churches there is committed by Christ himself all the ordinary power and priviledges that belong unto any Church under the Gospel and of them is required the observance of all Church Duties which it is their sin to omit 3. There is no Church of any other form kind nature or constitution that is of Divine institution Things may be variously ordered in and amongst Christians or their Societies may be cast or disposed of into such respective Relations to and dependance on one another
in compliance with the political State and other circumstances of Times and Places as may be thought to tend unto their advantage That which we affirm is that no alteration of their state from the nature and kind of particular Churches is of divine institution 4. Such Churches whose frame constitution and power are destructive of the Order Liberty Power Priviledges and Duties of particular Churches are so farr contrary unto divine Institution and not to be comply'd withall Hereon we affirm That whereas we are excluded from total Communion in our Parochial Assemblies by the imposition of things unto us unlawful and sinful as indispensible conditions of their Communion and cannot comply with them in their Rule and Worship on the reasons before alledged it is part of the Duty we owe to Jesus Christ to gather our selves into particular Churches or Congregations for the celebration of Divine Worship and the observation doing or performance of all his Commands These are the things which in this case we adhere unto and which must all of them be overthrown before any colour can be given unto any charge of Schism against us and what is spoken unto this purpose in the Drs. Discourse we shall now consider Only I desire the Reader to remember that all these Principles or assertions are fully confirm'd in the preceding discourse That which first occurs in the Treatise under consideration unto the point in hand is the exception put in unto a passage in my former discourse which is as follows We do not say that because Communion in Ordinances should be only in such Churches as Christ hath instituted that therefore it is lawful and necessary to separate from Parochial Churches but if it be on other grounds necessary so to separate or withhold Communion from them it is the Duty of them that do so to joyn themselves in or unto some other particular Congregation I have not observed any occasion wherein the Dr. is more vehement in his Rhetorick then he is on that of this passage which yet appears to me to be good sence and innocent 1. Hereunto he says 1. p. 221. That this is either not to the business or it is a plain giving up the cause of Independency If he judge that it is not to the business I cannot help it and he might as I suppose have done well to have taken no notice of it as I have dealt with many passages in his Discourse But if it be a giving up of the cause of Independency I say whatever that be let whoso will take it and dispose of it as it seems good unto them but in proof hereof he says 1. Wherefore did the dissenting Brethren so much insist upon their separate Congregations when not one of the things now particularly alledged against our Church was required of them I Answer 1. If any did in those times plead for separate Congregations let them answer for themselves I was none of them They did indeed plead for distinct Congregations exempt in some few things from a penal Rule then endeavoured by some to be imposed on all But there was no such difference nor restraint of Communion between any of them as it is at present between us and Parochial Churches 2. It is very possible that there may be other reasons of forbearing a conjunction in some acts of Church Rule which was all that was pleaded for by the dissenting Brethren then those which are alledged against total Communion with Parochial Churches in Worship Order and Discipline 2. He adds secondly but if he insists on those things common to our Church with other reformed Churches then they are such things as he supposes contrary to the first institution of Churches c. I fear I do not well understand what this means nor what it tends unto but according as I apprehend the sence of it I say 1. I insist principally on such things as are not common unto them with other reformed Churches but such as are peculiar unto the Church of England These vary the terms and practice of our Communion between them and it 2. The things we except against in Parochial Churches are not contrary to their first institution as Parochial which as hath been proved is the only kind of Churches that is of divine institution but are contrary unto what is instituted to be done and observed in such Churches which one observation makes void all that he would inferre from the present suppositions as 3. He enquireth hereon what difference there is between sâ—perating from our Churches because Communion in Ordinances is onely to be enjoyed in such Churches as Christ hath instituted and separating from them because they have things repugnant unto the first institution of Churches The Dr. I fear would call this Sophistry in another or at least complain that it is somewhat odly and faintly expressed But we shall consider it as it is 1. Separation from Parochial Churches because Communion in Ordinances is only to be enjoyed in such Churches as Christ hath instituted is denied by us it is so in the assertion opposed by him and I do not know whether it be laid down by him as that which we affirm or which we deny 2. There is great Ambiguity in the latter clause of separating from them because they have things repugnant unto the first institution of Churches For it is one thing to separate from a Church because it is not of divine institution that is not of that kind of Churches which are divinely instituted and another to do so because of things practised and imposed in it contrary to divine institution which is the case in hand 4. But he after saith Is not this the primary Reason of separation because Christ hath appointed unalterable Rules for the Government of his Church which are not to be observed in Parochial Churches I answer no it is not so for there may be an omission at least for a season in some Churches of some Rules that Christ hath appointed in the Government of his Church and we judge his Rules as unto Right unalterable which may not be a just cause of separation So the Church of the Jews continued a long time in the omission of the Observance of the feast of Tabernacles But the principal Reason of the Separation we defend is the practising and imposing of sundry things in the Worship of the Church not of divine institution yea in our judgment contrary thereunto and the framing of a rule of Government of mens devising to be laid on all the Members of them This is the primary Cause pleaded herein But because the Dr. proposeth a Case on those suppositions whereon he seems to lay great weight though indeed however it be determined it conduceth nothing unto his End but argues only some keenness of Spirit against them whom he opposeth I shall at large Transcribe the whole of it Let us then saith he 1. suppose that Christ hath by unalterable Rule appointed that a Church shall
from the beginning However this is no part of our present contest namely whether some while after the days of the Apostles in Churches that were greatly encreased and many Elders in them there was not one chosen as at Alexandria by those Elders themselves to preside among them who in a peculiar manner was called a Bishop But if I mistake not that alone which would advantage his cause is to prove that there were in one City or any where else many not occasional Assemblies of Christians or Church Members but many stated fixed Churches with Officers of their own peculiarly related unto them entrusted with Church Power and Priviledges at least as much as he afterwards pleads to be in our Parochial Churches all under the Government of one single Bishop making up a new Church state beyond that of particular Congregations by their Relation unto him as their common Pastor This I take it is that which should have been prov'd All the difficulty wherewith our assertion is accompanyed ariseth from the multiplication of Believers and the encrease of Churches in the Apostles time or presently after For this seems to be so great as that those in one City could not continue in one Church notwithstanding the advantages of occasional Assemblies The Church of Jerusalem had 5000 in it at the same time the word grew and prevailed at Ephesus and other places whereto I shall briefly answer as hastning unto a close of this unpleasing labour I say therefore 1. Whatever difficulty may seem to be in this matter yet in point of Fact so it was there was no Church before the end of the second Century of any other species nature or kind but a particular Congregational Church only as hath been proved before let any one instance be produced of a Church of one denomination National Provincial or Diocesan or of any other kind then that which is Congregational and I will give over this contest But when a matter of Fact is certain it is too late to enquire how it might be And on this occasion I shall add that if in that space of time namely before the end of the second Century any proof or undoubted Testimony can be produced of the Imposition of the necessary use of Liturgies or of stated Ceremonies of the practise of Church discipline consistent with that now in use in the Church of England it will go a great way in the determination of the whole Controversie between us 2. The admirable prevalency of the Gospel in those days consisted principally in its spreading it self all the World over and planting seminaries for farther conversions in all Nations It did indeed prevail more in some Cities and Towns then in others in some places many were converted in others the tender of it was utterly rejected how be it it prevailed not unto the gathering of such great numbers into any Church solely as might destroy or be inconsistent with its Congregational Institution For not all not it may be half not sometimes a third Part of them who made some Profession of the Truth and attended unto the Preaching of the Word and many of whom underwent Martyrdom were admitted as compleat Members of the Church unto all the parts of its Communion Hence there were many who upon a general account were esteemed Christians and that justly where the Churches were but small 3. It doth not appear that in the next Age after the Apostles the Churches were any where so increased in number as to bear the least Proportion with the Inhaâ—itants of the Cities and Towns wherein they were The Church of Smyrna in the dayes of Polyicarpus may justly be esteemed one of the greatest in those dayes both from the Eminency of the Place and Person who was justly accounted the great Instructer of all Asia as they called him when he was carried unto the Stake But this Church giveth such an Account of it self in its Epistle unto the Churches of Pontus about the Martyrdom of Polycarpus as manifest the Church there to have been a very small number in Comparison of the multitude of the other Inhabitants so as that it was scarcely known who or what they were Euseb. lib. 4. cap. 15. So in the Excellent Epistle of the Churches of Vienna and Lyons unto the Churches of Asia and Phrygia concerning the Persecutions that befell them as they declare themselves to have been particular Churches onely so they make it evident that they bore in number no proportion unto the Inhabitants of the places where they were who could scarce discover them by the most diligent search Euseb. lib. 5. cap 1. 4. As for the Church of Hierusalem in particular notwithstanding the great number of its original Converts who probably were many of them strangers occasionally present at the Feast of Pentecost and there instructed in the knowledge of the Truth that they might in the several Countries whither they immediately returned be instruments of the propagation of the Gospel it is Certain that many years after it consisted of no greater Multitude then could come together in one place to the Mannagement of Church Affairs Acts 15.20 21. Nor is it likely that Pella an obscure place whose name probably had never been known but on this occasion was like to receive any great Multitudes nor doth Epiphanius say as our Authour pretends that they spread themselves from thence to Coelosyria and Decapolis and Basanitis For he affirmes expresly that all the Disciples which went from Hierusalem dwelt at Pella Only he says that from thence the Sect of the Nazarenes took its original which spread it self afterwards in Coelosyria Decapolis and Basanitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that Sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They dwelled all at Pella Sect. 7. p. 239. He quotes another saying of mine namely that I cannot discern the least necessity of any positive Rule or Direction in this Matter seeing the Nature of the thing and the duty of Man doth indispensibly require it And hereon he Attempts to make advantage in opposition unto another saying as he supposeth of mine Namely that the Institution of Churches and the Rules for their disposal and Government throughout the World are the same stated and unalterable from whence he makes many inferences to countenance him in his Charge of Schisme But why should we contend fruitlesly about these things had he been pleased to read a little farther on the same page he would have seen that I affirm the Institution itself to be a plain Command which considering the Nature of the duties required of men in Church Relation is sufficient to oblige them thereunto without any new Revelation unto that purpose which renders all his Queries Exceptions and Inferences of no use For I do not speak in that place of the Original Institution of Churches whose Laws and Rules are Universal and Vnalterable but our actual gathering into particular Churches for which I say the necessity of Duty is our Warrant and the