20. which implies both the power of the Church to determine and the duty of the People to receive and abide by such determinations Our Saviour promised the Apostles Matth. ult That he would be with them to the end of the World that is with them viz. in their own Persons and Successors because they were no otherwise to continue to the end of the World and because God is not Essentially only but even Graciously present with all good men therefore this promise made to the Apostles at the very time of their receiving their Commission of Baptizing and Discipling all Nations must imply something beyond the common grants made to the World and that is with them in a sufficient way and manner for the Founding Guiding and Governing his Church And when the Canon of Scripture was compleated the many differences from age to age which yet have pleaded Scripture for their warrant do abundantly prove that the Scripture of itself is no more able to hinder and determine differences than the Law to prevent and decide Controversies without a Judge therefore there being a promise of sufficient Aids and the same necessity of Councils and Synods in after ages as there was then the Church hath ever look'd upon herself sufficiently impowered to follow this pattern in the Acts. Sometimes after this when St. Paul 1 Cor. 11. had been pressing matters of Decency in places and times of Divine Worship as for men to be Uncovered c. he adds Ver. 16. If any man seem Contentious i. e. not willing to abide by what hath been said but is disposed to Cavil let him know we have no such Custom neither the Churches of God Whence it was the Apostolical practice and a rule left to all Posterity to correct the Errors and Cavils of particular persons by the custom and practice of the Church Which was so well observ'd of old that as Eusebius relates and Origen somewhat to that purpose it was then pleaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are dissonant from the Church a sufficient reason to reject ' em Nor was there less than an Anathema added to her determinations a Curse upon all them that should refuse ' em We find the Church of Thyatira was commended Revel 2. 19. for her works and charity and service and faith and patience but yet Ver. 20. I have a few things against thee and why because thou sufferest that Woman Jezebel which calls herself a Prophetess to teach and seduce my Servants Whence that Church had a Power and it was her Sin she did not use it of obliging her Members to such a rule that might have been effectual for the excluding these and by parity of reason all like Errors There was then no plea of Liberty of Conscience and judging every one for himself allowed of things that were invented for the promoting Schismatical Parties and the serving every one his own humor and interest And indeed it is so necessary to the ends of Religion and the very being of a Church to have this our rule that it is therefore become the common practice of the World And those who now joyn in their common crys for Liberty when time was would by no means allow it one to another It is true indeed if the Church determine and impose upon men as terms of Communion with her things that are apparently repugnant to any proper and express Text of Scripture then and then only that question comes honestly in Whom shall we obey God or Man Which is the only Argument Protestants have to justifie their departure from the Church of Rome as in those instances of adoring the Creature where the Church commands and the Scripture forbids But if there be no such apparent repugnancy as there cannot be in things of an Indifferent Nature which are the ground of our Controversies because these are no where forbid in Scripture though a man cannot perhaps give a reason of all the Churches determinations or expose every Sophistical plea against them yet there being no such apparent repugnancy I ought to submit and follow her Judgment and Authority in doing which I follow even God himself who hath made her my Rule and my Guide Therefore if a Question be moved about the Doctrine of the Church contained in the 39 Articles or about her Rites and Ceremonies contained in the Canon and Rubrick it is a grand mistake in any to think that if they meet a man who cannot prove and justifie all those things that they may be rejected for the Church may in all reason be suppos'd to see more than Individuals may I receive 'em from her and it is enough to justifie my doing so that I have no plain Scripture against them It lies upon the adversary as a Member of this Church to justifie his dislike or else to receive 'em too For whatever the Church defines and imposes must be either true false or doubtful If true we must obey because the command falls upon a Lawful matter else we make the Command to alter the Nature of the thing and the Sin to lie in Obedience which would quickly disturb all Societies and overthrow every Government in the World If false then prove it Which must be either 1. by some plain demonstration that may even force assent or 2. By some plain and proper Texts of Scripture which either expresly or by undeniable consequence forbids or commands the contrary For even Murther it self had not been unlawful unless forbid by the Divine Law either natural or revealed Ergo if there be no such Law against the Definitions and Impositions of the Church there is nothing that can speak them false and unlawful But if any think there is some such Law let them produce their instances which we are certain none can do because all their attempts that way have been hitherto baffled whence some have denyed reason in matters of Religion because they have none for their own placits And others fled from Scripture as not serving their wild Hypotheses to downright Enthusiasm and a Light within Or 3. By shewing us such a perfect rule as to Government Worship and all particular things requisite for the gathering governing and maintaining a Sacred Society laid down in Scripture that there can be no room left for any Humane Constitutions But because all parties differ so notoriously about these things we presume there is no such perfect rule at all And therefore room left for any such Humane appointments that are not contrary to the reasons of Mankind or to any part of Divine Revelation But 3. If doubtful either in their own natures or circumstances we ought in Prudence as well as Duty to believe the Church rather than our private Sentiments else we make our selves more wise and judicious than the Church it self which is the very height of Pride and likewise a charging infinite wisdom and goodness in appointing us so weak and treacherous a guide Nor do we in this give any
farther power to the Church than what the very being of Councils and Synods doth suppose to belong to her For their being doth imply their power of determining in doubtful and controversial matters and therefore of giving rules in such cases which rules and determinations the people consequently stand oblig'd to observe For power of giving Laws in the Superior doth always infer a Duty of receiving 'em in the inferior and you will find that not only ancient Councils but the Synod of Dort about the Doctrins of Arminius and that undue Convocation which the Scotch taught us to call the Assembly of Divines which laid aside the Liturgy and established the Directory did very smartly evidence their belief that they had a power of obliging the people to their own placits For beside the greatness of the undertaking they were as positive in their determinations and as severe in their injunctions as if they knew themselves seated in an infalliable Chair Therefore their allowing such a power when it ministred to their own passions and interest doth evidence that they hold the thing not absolutely unlawful From the faults that Dissenters now find with Ecclesiastical Establishments and that monstrous Bill for uniting the Kings Protestant Subjects prepared by a late House of Commons which designed the turning our Church upside down we must in all reason conclude they would make very great and peremptory Alterations was it in their power Whence we must infer that according to them themselves there is such a power lodg'd in the Church Which if they deny they consequentially deny the lawfulness of the Reformation both in its first settlement before and in its Restauration after Queen Mary they condemn the haughty attempts of their late Assembly and even themselves too who put in their objections against some little passages in our Liturgy to the Convocation called soon after his Majesties return and likewise take from the Church all power of future Reformation from any Errors she may sink into And indeed it is reasonable to suppose the Church knows what is Lawful and Expedient better than some private Heads For the Persons called as Representatives of the whole Church are usually the most Grave Learned and Judicious many see more than one God hath more regards to the whole whom these duely called do represent and in whose determinations the whole are concern'd than of a part viz. a few scattered Individuals who are every one for his own Sense He stands in those relations to the whole which he doth not to particulars in separation from her as of an Head an Husband c. and hath promised to be with them to the end of the World as they are the guides and pastors of his Flock and therefore in a more peculiar manner than with any private Persons who are concerned not for all but every one for his own self Therefore though the Church may err yet it is not by incomparable odds so likely she should as that a few divided particulars may Therefore it is my Prudence as well as Duty in all things doubtful to submit to the Church else I run into an apparent Schism which nothing can justify but some apparent Evil which I cannot hold Communion with the Church but I must be polluted by Therefore because the Schism is apparent but the Error not I run into a certain Sin only for fear of what seems to me a probable Error Now suppose that by this means I chance to err with the Church yet I have used the means and kept to my guide and consequently have done the best I could to secure my self from Error and for that reason my Sin is only from weakness in that I could not see the Error of my guide therefore I shall be excused à tanto and forgiven upon a general repentance But he that errs against the Church hath willfully because without apparent reason left his guide and means appointed or in case the reason of his dissent seem'd to him apparent yet it had not seem'd so had he honestly used the means for his better Information for God is never wanting to such but when Men have itching Ears run after Novelties and have no love to the Truth 2 Thes 2. 10. then v. 11. For this cause God sends 'em strong Delusions that they might believe a Lye Therefore all their subsequent Errors are the issue and Offspring of that causeless and willful separation which kind of Sins are not forgiven but upon a special repentance This is a rule so plain and safe that certainly it had never been oppos'd had not some out of politick ends and others out of a weak and superstitious fear of Popery run into all the extreams from it unless where interest and secular advantages may teach an Union For Knavery in some and weakness in others hath gave being to all the parts of Phanaticism The Romanists shew Reverence in Churches therefore these in opposition will have all places alike For fear of being lavish in their Devotions they become prophane and slovenly and out of a dread of Idols in some real in others pretended run into Sacriledg and in the case before us they are said to believe as the Church believes without requiring any farther grounds and motives of Credibility therefore these will believe her in nothing but contradict and oppose her in all they can and rather than they will be thought to follow the Church in any thing they give up themselves with as real an implicite faith to some Illiterate and Mechanick guide as any are thought to do to the Church of Rome Which necessarily runs 'em into more Errors and greater Confusions than they think by such methods to avoid For from hence have sprung our Quakers Seekers Ranters Adamites Famalists Muggletonians fifth Monarchists withal the heards of Sectaries that have debauched Religion beyond that of Heathen Rome or Turkey Therefore to avoid all damnable Heresies and Schisms and the roveing extravagancies of Enthysiastick heads we have no more certain and ready way than to follow the Church where we have no plain Scripture to the contrary And indeed it is very observable that all pretenders to Christianity do hold the necessity of some guide and rule in matters of Religion whereby they may come to aright understanding of Scripture and thence to a-consent and union in every Truth Those that are for no Government nor any Humane measures but for an absolute Liberty as they are Christians do boast of an extraordinary Light and Conduct of the Spirit which they make to be their guide that leads 'em into all Truth But the monstrous Errors beastly Practices and direct Contradictions these people run into do abundantly convince all observing Men that they have not that Conduct which by pretending to such a guide they own necessary for Christians Then those who are for some Face of a Church and Government do likewise grant the necessity of some helps this way Therefore Calvin will have every
Scribes and Pharisees had made the word of God of none effect by their Traditions Austin's season to preach against Drunkenness was when and as long as the men of Hippo lived Drunkards And to appear against Separation when and as long as the Donatist's Schism prevailed in the Christian World Luther's season to express his zeal against the German Anabaptists and Libertines was when they exposed his Reformation to reproach Ball Hildersham Hind Nicols and other Nonconformist's season to speak and write against Separation was when the Brownist's Non-communion became the reproach of their Non-conformity If these may not guide me lend me your Watches if they go not false I will set mine by them In answer to this charge of missing the season of Truth and Duty I have many years since appealed to Presbyters Whether men wisely serving God's Providence and studious to do God and his Church proper and apt service must not judg the time of witnessing corruptions circa cultum publicum will not warrant Non-communion and Separation from a true Church to be then when that is acted on this ground and reason Till that be argued and over-rul'd I will plead no more to this Inditement and that I expect not to be till Christ do come to Judgment Secondly But you will be ready to complain That I am too rigid too severe and bitter against the Independent Congregationalist's who undoubtedly are very good men To this I say 1. The Goodness of the men be to themselves But remember The Goodness of the men is the common bait which hideth the Hook of Imposture and Seduction by which the simple are beguiled Angels of Light Men like the Apostles of Christ Pious Pelagius Devout and Holy Novatius have been the perverters of Truth and subverters of the Churches Peace and Order And be the men never so good the severe reproof of their vile Opinions and sinful Practices must not be superseded by that Goodness which is in them 2. Be the men as good as they will if by their fruits we may know them we must be free to affirm they have been no good Plants in the Lord's Garden To pass by the Narrative of their Practices beyond the Seas collected by the Anti-apologist and improved by Mr. Robert Baylie beyond the possibility of denial or contradiction Should we but declare their Paganizing all England the Confusions in Church and Commotions in Commonwealth which our Eyes have seen acted by and this present Age must attest to have been the unhappy horrid Generation-work of these good men you must needs say The severest rebuke of them must needs be too gentle But I will forbear to recite the Acts which all of this Age must needs remember Yet when I consider the sinfulness of Schism the speciality of their Schism exceeding that of the rigid Brownists unchurching not only England but all the Reformed Churches at one blow meritoriously by their Apostacy and legally by the Law of their rejection And remember their precipitancy if I must not say perfidy in falling into it when the pretended occasions of stumbling were out of their way and they were solemnly engaged against Schism and this very Schism I cannot but see much reason to maintain a constant and severe zeal against them and the rather for that we have observed it we know the verity of it the sobriety moderation and indulgent silence of their soft and over-mild Brethren hath been the nourishment guard and advantage of their Schism They as their Progenitors the Donatists did at first study nothing more than by the cry of Moderation Moderation towards Brethren and Good men to charm the Zeal and Duty of those who ought to have discovered this Panther's Face before they had broken in and made havock of the Church of God as at this day they do necessitating more loud cryes and severe reproofs against them than ever for that they have prevailed so far as to seduce Multitudes and confound endeavours for Reformation with their groundless Separation and with the Donatists want nothing but opportunity to make their Schism domineer through the World beyond the power of Magistratical cohibition The simple Godly have a long time been deluded with a pretence That there is no great difference between them and their angry Brethren it is but a matter of Discipline there is nothing in their Practice fundamentally erroneous or inconsistent with salvation And scarce any man is found so faithful as to detect the falsehood of this Plea Let me tell you wherein the Controversie only concerneth matters of Discipline I have often said it and now say it aloud Though I know the Discipline they pretend to to be confused disorderly and mischievous to the Church neither found in Scripture nor right Reason or Polity yet let them own the being and truth of the Church the salvability of Ministration in it and in union with the Church in any particular orderly distributed Assembly make their Discipline practicable if they can they shall not be by me disturbed till they have experienced the evill thereof in its Effects But be ye not deceived there is more cause of controversie than matters of Discipline only I have often under my hand asserted what with the leave of my more moderate Brethren I will persist in and undertake to demonstrate to the conviction of them who deny it at least to the undeceiving of the weak who are seduced by them That if 1. Groundless or causeless Separation from true Churches 2. Self-constitution of new Churches 3. Self-consecration of a new Ministry be as none can deny they be fundamental errors and Practices inconsistent with a state of salvation then the Way or Practice of the Independent-Congregationalists among us is fundamentally erroneous and inconsistent with Salvation For that they have groundlesly separated from true Churches constituted new Churches and consecrated a new Ministry insomuch that they who were lawfully ordained have renounced their Ordination and received their Ministry in their new Way let any who have seen their course and considered their Writings deny if they can Although I have charity to believe many a sincere heart towards God may simply communicate with Gods Ordinances among them and not be sensible of their Schism nor design so great an evil no way obvious to the weak yet their Way being in it self so evil requireth all that will be found faithful as Jerome and Austin against the Donatists to animate each other to discover so great an evil and withstand so grievous Schism growing to so great an height as to confound yea nullifie the Church of God among us Bravely offered What to prove that our private Meeters who break off from the Church and set up Conventicles of their own cannot be in a Salvable State That their Leaders for interest sake dare not reprove the Schism That these practices caused the late Rebellion and Murthers and have paganiz'd almost all England And dare none of these Men accept the