charge not this on the Church of England nor have we said That they who serve God according to her Liturgy were false-worshippers These are but the uncharitable Inferences and Surmises of a strangely ignorant or immeasurably malitious Person who wanting strength of Reason or Argument to oppose the Truths he likes not thus loads them with Reproach and Calumny And to what purpose does he tell us it being nothing still to this Query That there is no Congregated Independent Congregation in England but the respective Pastor of it assumes to himself more Power and Authority to Govern and Conduct the sworn Members of it in the ways and duties of Religion then the greatest Prelate in our Church does in his Province or Diocess unless to manifest how difficult it is for him to write one true Period there being amongst them no such sworn Members as he mentions and whether of them exercise most Power and Authority to Conduct and Govern their respective Members in the ways and duties of Religion let those concern'd determine But this he says He will not prove from their Practices the thing being apparent from the very Principles of Independency which aim at little else but Tvranny and Pre eminence as appears by the Independant Pastors excluding whom they please from the means of Salvation and making that a condition of their Communion which is impossible I hope he does not mean here that in making the conditions of their Communion impossible they exclude whom they please from the means of Salvation as if there were no Salvation out of their Communion and yet I know not what else he means by it and if that be his meaning they do not yet exclude any from the means of Salvation in making that a condition of their Communion which is impossible for if the condition were impossible the Communion which depended on it would be so too but the contrary is very well known and so in good time will the credit of this Reporter likewise be But as a farther instance of their Tyranny and Praeâ—eminence he tells us They pry into the very secrets of mens Souls Lives and Actions by severe Scrutinies and Examinations If they do it is not by the Oath c. we have heard much talk of But they will not he says admit of any to be Members of their gather'd Churches till they have satisfied the curiosity of their guides That is they will perhaps have no Communion with unbelievers nor Fellowship with the unfruitfull works of darkness a great Crime and worthy this Answerer's rebuke But is it more then probable as he politickly observes That this and not meanness of Trade impoverishes City and Country or supposing they who having been made partakers of their Spiritual things should according to duty administer unto them in carnal things How should this occasion the Nations poverty What do they receive which they give not again Or which of them hath such plenty as to enable them to hoard up any thing No no we are told by a wiser and more pious Politician That a fruitfull Land is turned into barrenness for the wickedness of them that dwell therein And the Holy Prophet tells us The Land mourns and the Herbs of every field wither not for Peoples meeting together to pray for a blessing upon themselves their Governours and the Land of their Nativity but for the wickedness still of them that dwell therein thus we see how persons differ in Judgement according to the diversity of their spirits and passions But to return to the Query charged in the Rear with blind Leaders and Followers he wishes the Gentleman would not make such sly and unworthy reflections upon the conformable Laity and Clergy of this Kingdom And the Gentleman wishes likewise this Answerer would also forbear applying to particulars what is indefinitely spoken and was not by him intended to one party more than another But 't is a shrew'd sign of some very sore place in the Ass that kicks and winches upon every approach before he is touch't Query XX. Whether it be not most unreasonable in the concerns of Eternity to tie men by Temporal penalties to fallible guides whom to follow may be their Eternal to forsake their Temporal Ruine Reply to the Answer to this Query HE hath nothing it seems to say against it and therefore very advisedly sends his Reader he knows not whither for satisfaction in he knows not what Query XXI Whether the main inlet of all the Distractions Persecutions and Divisions in the Christian World hath not been by adding and requiring other conditions of Church-Fellowship and Communion than Christ or his Apostles did Reply to the Answer to this Query THe enquiry here is only into the original of the Distractions Persecutions and Divisions which have been in the Christian world i. e. among Christians or such as have made profession of Christianity not of the Persecutions raised against them by Heathens and Infidels The Ten Persecutions therefore against the Primitive Christians and the Inroads of the Goths and Vandals into Italy come not within this enquiry But says this Answerer If it be understood in this sense there are very great mistakes in it for that severe proceedings of Christian Emperours against Hereticks and of Hereticks against the Orthodox Christians were not for Innovations brought into the Church as conditions of Christian Communion but for the Truths of Christ c. That 's the Query and wherein â—y the great mistakes in asking it But he may be pardon'd this for so ingeniously professing himself Ignorant of any Distractions Persecutions and Divisions that were ever raised in the Christian World upon the account of adding and requiring new or unheard of conditions of Church Fellowship unless it were the difference between the Western and Eastern Churches about the Observation of Easter So that it seems he is ignorant of the Persecutions and Divisions that were amongst Christians in the Reigns of Constantine Constantius and some following Emperours upon the imposition of differing if not contradictory Creeds For it was not the Doctrine of the Trinity Three Persons and one God as exprest in Scripture that caus'd the breach of Communion and Church-Fellowship between the Arians and the Orthodox Christians but the Orthodox forcing the Arians to subscribe to their newly invented Homoousian as did afterwards the Arians where they prevailed requiring the Orthodox to subscribe to their Homoiousian whereas as a Learned Prelate hath well observ'd had both parties acquiesced in the very Scripture expressions without their own additions they might have lived peacably and quietly together and the Arian Heresie probably have soon expired Error divested of Secular Force and Support not being long able to withstand the â—ower of Truth He is it seems likewise Ignorant of the great Divisions which after arose in the Church about the Procession of the Holy Ghost whereas as the said Learned person likewise observes had they acquiesced also in what the
circumstances of Affairs as is evident from the praeamb'es of those Statutes and His Majesties gracious Answer of the 24th of February 1672 to the Petition and Address of the House of Commons as followeth C. R. His Majesty hath received an Address from you which he hath seriously consider'd of and returneth you this Answer That he is much troubled That that Declaration which he put out for ends so necessary to the Quiet of the Kingdom and especially in that conjuncture should have proved the cause of disquiet to the House of Commons and have given occasion to question his Power in Ecclesiasticks which he finds not done in the Reign of any of his Ancestors And he is sure he never had thoughts of using it otherwise than as it has been intrusted in him to the Peace and establishment of the Church of England and to the ease of all his Subjects in general Neither doth he pretend to the right of suspending Laws wherein the Properties Rights or Liberties of his Subjects are concerned nor to alter any thing in the Established Doctrine or Discipline of the Church of England The only design of this was to take off the penalties the Statutes inflicted upon Dissenters and which he believes when well consider'd of you Your selves would not wish Executed according to the Rigour and Leter of the Law Neither hath he done this with thought of avoiding or precluding the advice of his Parliament And if any Bill shall be offer'd him which shall appear more proper to attain the aforesaid ends and secure the Peace of the Church and Kingdom when tender'd in due manner to him he will shew how ready he will be to concur in all wayes that shall appear good for the Kingdom How expressive of Royal goodness and Heavenly Benignity and Compassion towards mankind is this gracious Answer which cannot but endare His Majesty unto all sober and Pious Persons of what Judgement or perswasion soever in Religion Nor were the Commons against the Indulgenee but the way and manner of it in that they immediately upon this pesâ—a Bill of ease for Protestant Dissenters which was sent up to the Lords But the differences that after happen'd between the two Houses about Jurisdiction and Priviledge with other greater Affairs of State hath hitherto obstructed its farther progress But to return to our Answerer who tells us That to repeal the Churches Laws would administer too just an occasion to the Papists to triumph in the ruine of it for what Truth or Being saith he could that Church pretend to That had neither Ephod nor Traphim no Order no Law no Liturgy no Bishop no Discipline It seems then in his Judgement all these in the Chnrch of England depend wholly upon the Ecclesiastical Laws although the Primitive Church in and after the Apostles time had both Order Law Discipline Bishops or Overseers without other Laws than what were Divine or of Apostolical Institution Though I am absent in the flesh yet am I with you in the Spirit joying and beholding your Order c. saith the Apostle to the Colossians And is not the good word of God a Law to all Believers But this Law it seems is perished from our Priest who yet we hope will not deny the Holy Ghost a Power without the aid of Ecclesiastical Laws of making Bishops or Overseers over the Churches of Christs Institution and such certainly are not without Discipline nor deprived of Law Order or Overseers nor consequently of Truth or Being upon the repeal of Ecclesiastical or the Churches Laws Yea God forbid the Christian Church should depend upon the continuance or alteration of these or those Civil or Ecclesiastical Laws which we see chang'd and alter'd as oft almost as we change our Governours which is indeed a consideration that ought seriously to be thought on by all the lovers of Religion and who have any regard or concern for the Truths of the Gospel and purity of â—hrists Institutions But says this Answerer we have now unanswerable Arguments to justifie our departure from Rome but if all our Laws and constitutions be laid aside and abrogated we should be just like the Israelites when they waged War with the Philistines in the day of Battle there was neither Sword nor Spear found in the hand of any of the People If then our Laws and Constitutions be our only unanswerable Arguments to justifie our departure from Rome and our only Swords and Spears to fight against those Adversaries an abrogation or change of those Laws and Constitutions would indeed disarm and silence us and might as well justifie our return to Rome as now our departure from it But I trust though this be Ratiâ— ultima the best Arms and Argument of our Answerer we have yet other Arms and Arguments to justifie our departure from Rome and fight against those Philistines But he now tells us 'T is none of his bufiness or intention to exasperate any mans Spirit much less to direct his Governours c. Yet he admonishes them to stand up in a zealous vindication of their own Liberty and Power and to provoke them to it upbraides them with Cowardize if they do it not telling them It is there neglect thereof that encourages men in their 〈…〉 Separations Disobedience and 〈…〉 provokes God to deprive them 〈…〉 Power and Authority with which be entrusts them and which they have betrayed and exposed to scorn and insolence of his and their greatest Enemies Yea tells them Histories are not barren of instances how God hath revealed his wrath from Heaven against those Governours and deprived them of the Honour of being his Deputies when their Spirits have been softned with sensuality and ease and they have lived in fear of their Inferiours who ought to live in fear of them Which is such a menace of and reflection on Authority and our Governours as none but this Bold and Insolent Answerer would ever have dar'd to publish He does well therefore to recollect himself and tell us He has proceeded too far on this Argument which indeed speaks him a Person so highly impudent and immeasurably malitions that as himself hath elsewhere said he is fitter to receive a confutation from the penalties of Laws and the Seutence of a Judge than from the Strength of Reason or Argument But he concludes in the words of indeed a truly wise and Learned Statesman That Herefies and Scisms are of all others the greatest scandals yea more than corruption of manners c. which being so all just and lawful means ought certainly to be used not only for their Suppression but prevention in removing the Causes of them of which there is not a greater than the Authority by some ascribed to the 〈◊〉 yea to particular Churches Church 〈…〉 imposing upon Christians in the 〈…〉 â—â—â—nda of the Gospel which is indeed as that Learned and Judicious Statesman says A wound or solution of continuity destructive of the Churches Unity dividing her into as
understand that agreement in those ought to be more effectual to joyn them in one Communion I mean saith he In a common profession of those Articles of Faith wherein all Consent A joynt Worship of God after such a way as all esteem lawful And a Mutual performance of all those works of Charity which Christians owe one to another But whilst every one hath a Confession a Form of Worship a Church and its Authority which must be imposed on all others we may look and with for Peace Moderation and Vnity but are never like to meet with them on these Terms Those whom Experience will not convince of the vanity of endeavouring to bring Christians to Vnity of Communion by Secular Force or Compulsion and of the great Miseries Persecutions and Sufferings such Methods have in all Ages brought upon the Churches and People of God with the little or no advantage that at any time hath thereby accrued to Religion will never be Convinced thereof by the clearest Evidences or Demonstrations of Reason And though it cannot be denyed but that there have been and still are many good and holy men who contend earnestly for Secular Force and Compulsion in Religion yet it must withall be said 't is a preposterous and blind zeal in them to endeavour to promote the Truth of Gospel contrary to the Laws of the Gospel But for the generality of its Advocats nothing is more evident then that it is not for the Interest of Religion but for some Carnal Interest or Secular advantage they receive by it 'T is strange that any not wholly ignorant of the State of Christendom or most Christian States not to speak of the Civil Powers in other parts of the World should think that the Exercise of Secular Force or Compulsion in Religion can be for the Interest of the Truth when the Generality of them are Ignorant of it if not enemies to it But we are told where the Truth is once own'd and profest every Error and Heresy that riseth up against it ought to be Supprest and Extirpated by the Civil Sword Will these men then tell us what Sect or Society not of Christians only but of Jews Turks or Heathens believe not themselves alone possest of the Truth So that this Method of preserving and propagating Religion prevailing as it doth too much through the Power and Influence of the God of this World whose Kingdom of darkness could not otherwise long stand against the light and power of Truth What I say doth or can follow upon it but perhaps the Profession of Truth in one place and the Oppression of it in an hundred Do not they who deny unto such as Dissent from the Religion Establisht here the Exercise of their Religion upon the same ground deny it also to all the Reformed Churches in all Popish Countrys of Europe To talk of Truth and Error here is Ridiculous For as we were but now told If Force in Religion may be justly used in any place by those that have Power and think they have Truth it cannot with reason be denyed but that it may be used in every place by those who have Power as well as they and think they have Truth too as well as they But were the same mind in us thaâ— was in our Lord and Master Christ Jesus the same frame of Spirit that was in his Blessed Apostles we would do to others as we would be done unto and not mete unto any what we would not should be meted unto us again But whilst some men make their Judgments or Opinions the Rule or Standard of Truth and Error forcing others to embrace or renounce that as such which they shall so call or judge whatever it appears to them by the Rule whereby they are commanded to try and prove it what Truth or Peace can from thence be expected or hoped for Well therefore might the Judicious Mr. Chillingworth cry out Let those leave claiming Infallibility that have no Title to it and let those that in their Words disclaim it disclaim it likewise in their them under pretence of Religion nor yet a Liberty for any to Preach or Teach Doctrines Destructive or Prejudicial to the Peace and Quiet of Civil Societies but a Liberty of Worship only under the Magistrates inspection And that such a Liberty is the Natural and Common Right of all Nations and Persons hath been so fully prov'd by many Eminent and Learned men even of the Church of England and particularly by the Reverend and Learned Dr. Jeremy Taylor late Bishop of Downe and Conough in his Discourse of the Liberty of Prophesying it would be but Actum agere to say more And it argues great Ignorance or Impudence in those who persist Declaiming against Liberty of Religion without offering at the least answer to what hath been said for it by this and other Learned and Judicious Divines of the Church of England as well as by most of the Ancient and Orthodox Fathers of the Church As for that other Objection against Liberty of Religion that it will cause Disturbance in the State It is not only against Reason but the Experience of all Ages and Places no Instance being to be given that ever Liberty of Religion gave Disturbance to any Civil State But the contrary the denying Christians their just Liberty therein hath been the unhappy occasion of the greatest Troubles Miseries and Desolations that have befallen most of the States and Common-wealths of Christendom But to conclude this Point The Liberty pleaded for is no more in Substance then what by His Majesties late Declaration of Indulgence to Dissenters was Allowed and Approved of by him a much better and Competenter Judge of what is for the Nations Peace and Interest then they who object this Nor was the Parliaments Exception to the Indulgence granted but the manner of granting it which they judg'd might be of ill and dangerous Consequence It is therefore to be hoped they will in due time take it into Consideration and make such provision for the preventing and punishing Seditious Conventicles as wicked and ungodly men may not take occasion from to Molest and Disturb the Assemblies of Peaceable and Pious People for the performance only of the Worship and Service of God in such a way as none can with reason say to be against the Rule and Order of the Gospel much less to be guilty of any Moral Evil or Impiety That the Word of the Lord may have a free Course and his Name be Glorified in the midst of us The Answer to the Answerers Preface IT will I doubt not be equally difficult for this Answerer to shew what Truth he hath Vindicated as what Truth these Queries oppose How far any have been satisfied with his performances is best known unto themselves But how little he hath Complyed with the Gentlemans desire in returning a Candid and Christian Resolution to them is left to the Judgment of every Judicious and Intelligent Reader Had he
that error were restrain'd by such ways and means as Truth might not suffer in the stead of it And if this Reverend Person judg'd the Commonwealth in his days did well in making Laws to restrain those who depart from our Church he did not I presume think it did so some years before when it made Laws to restrain those who departed from the then Church so preferring the Relation before the Rule making the right and Equity of the Law to depend on his Judgement or Opinion of Truth and Error in Religion And if it were his Judgement as we are told That People ought to be compell'd to the Publick Assemblies though unsatisfied of the lawfulness of the Service there used it was an Erronious Judgement and of very evil consequence for by the same Rule ought all to be so compelled by those who have Power on their side and believe they have Truth also and what advantage not to speak of the unreasonableness and unjustifiablenes of the thing it self can any Protestant think Truth and true Religion will get thereby It were therefore rather to be wished that all men would observe that no less Divine then Moral precept Of doing unto others as they would be done unto The Query here is not concerning Governours requiring conformity to those things which the Judgements of Inferiours dislike or disapprove of as unmeet or inconvenient but to those things and in the worship of God only as Inferiours Judge sinfull The constraining therefore any against their Wills and Interests to do what they deny not to be honest and just reacheth not the present Question Though nothing can as he says excuse Subjects from yielding obedience to lawful Authority but the unlawfulness of what that Authority doth injoyn yet when any one is perswaded the thing commanded is unlawful though in it self lawful He may not yield obedience to it An innocent or invincibly erring Conscience as the Reverend and Learned Bishop Taylor truly tells us being to be obeyed against the known commandment of our Superiours But a man may lawfully engage upon that action which he Judges to be unmeet and inconvenient only not unlawful though he have some inward averseness and reluctancy in his mind against it and wishes that no such obligation were laid on him But our Answerer does very seasonably recollect himself in telling us it will be here said That the resolution of this case does not come home to our present Dissenters for that they Judge the commands of Authority about those things which we call indifferent to be not only inconvenient but sinfull and for that reason they deny Conformity in practice But where this hath been in part answered as he says we have not yet observ'd and wish it may be as he promises considered in the following Queries Query XVI Whether to punish any for not conforming to such Modes and Forms of Worship as in their Consciences they judge sinfull be not to punish them for not doing what is acknowledged to be their duty not to do Reply to the Answer to this Query THat 't is all mens duty as he says to Obey lawfull Authority either actively or passively none sure doubts but what is that to this Query To say that active obedience is not required by Authority to all its commands is to say Authority commands things to be done which it self judges sinfull and unlawfull which ought not to be supposed So that active obedience is by Authority requir'd to all its commands and nothing can excuse any from such obedience but the unlawfulness or supposed unlawfulness of what is so commanded But it is neither the duty of a Loyal Subject nor humble Christian as he would have it so to mistrust his own Judgement as to neglect the exercise thereof in a due Examination of the lawfullness or unlawfullness of whatever is commanded him But says this Answerer To make some nearer approaches to the Query which is but need 't is not Conscience if that thing be condemned as sinfull which is not some way or other forbid by God in the Sacred Scriptures 'T is not indeed a right Conscience but where a man is perswaded that any thing is forbid by God in Sacred Scriptures though it may not be so 't is Conscience in him not to do it though it be an Erronious Conscience yet such an one as till Convinc'd of its Error he ought not to go against And his saying It may be Humour or Fancy or Passion or Diabolical suggestions or Forestalements and prejudices imbibed by ill education and instruction c. will never prevail with Prudent and Pious men to abandon Conscience or in ought to act against it nor yet to renounce the exercise of their Judgements in yielding blind Obedience unto any which were indeed not to chuse their Religion or Act as men but like Bruits rather bear whatever shall be imposed on them So changing their Religion as oft as chance or providence shall change their Masters which indeed is very far from a Rational or manly choice Whether any can plead Conscience for not conforming to the Establisht worship of the Church of England is no part of this Query which meddles not with particulars And yet if no more as he says can be said in the case Then that he doubts whether he ought to worship God after such a manner or no it may be sufficient to hinder his Comformity notwithstanding we are told It ought not to be of that weight as to keep him from his lawfull Superiours lawfull command For he who doubts of the lawfulness of the worship may doubt likewise whether his Superiours commanding him so to worship be a lawfull command or whether his Superiour have Authority to command him so to worship for where Superiours have no right to command there lyes no obligation of Conscience on Inferiours to obey and then such a command can be no sufficient ground to supersede his doubting especially when he is perswaded he hath a plain Prohibition of Scripture against what he is commanded Neither as is said is it duty or any part of Christian meekness where the doubt is concerning the Superiours Authority for any therein to take his resolution from those claiming that Authority And though it be the sin of Dogmatizing to affirm any thing unlawfull for any to do which some Law of God still in force doth not Prohibit yet while the Question is whether there be not a Law of God now in force prohibiting the matters in doubt and which is that which occasions the doubt it can be no such sin So that 't is not impossible but both that and the disobedience here talkt of may still commence Vertue notwithstanding all that hath been here said to the contrary And yet we deny it not to be every mans duty in doubtfull matters to seek satisfaction from those whom God hath appointed to instruct and teach them but not to yield blind obedience unto any or obey them
guided by such as are fallible but to be guided by such against their own Light and Reason As for a man to follow one who tells him He will guide him the next way from York to London though he leads him still Northward when he knows the way thither to lye Southward But could I believe my guide Infallible I might renounce my own Reason and disbelieve my very senses to follow him which way soever he lead me but till then shall think it absurd in any to force me so to do which is but the genuine import of this Query But our Answerer tells us A man may act infallibly in his station though he be not himself infallible For he he says does so who acts and proceeds by infallible unerring Rule Yet with his good leave he may herein be again mistaken For though the Rule he acts and proceeds by be streight yet if the Agent be not infallible he may through error or inability draw crooked lines by it and so cannot be said to act infallibly And indeed if what he here says were true instead of our infallible Pope he hath set up Thousands of Infallible Priests who pretend to Act and precede by an Infallible unerring Rule the Infallible and unerring word of God But to proceed by what Logick doth he frame an Argument from this Query against punishing an Atheist Does it say as he would have it that none ought to be punisht who are not Infallibly convic't or any thing to that purpose why then doth he entertain his Readers with these impertinences Yet hath Truth so far prevailed on him that he here acknowledges All Doctrines ought to be tryed and examined by their proper measures and standards c. But what he means by his mean between this and for men to be allowed a Liberty to deal with their Religion and the Truths of God as they do with their Cloathes which they put on and off and change as their fancies prompt them or as the weather or fashion alters we are yet to learn For whether are the more likely to change their Religion they who use their Reason in the choice and continuance thereof or they who therein blindly follow the guidance of their Teachers since the first are as fixt and stedfast therein as the nature of man upon the best and surest foundation is capable off while the latter whose Religion depends on the guidance of his Teacher or Leader is liable to change the one as oft as he happens to change the other Yet we do not say as this Answerer would have us That a man ought only to be guided by his own light But we do say and affirm that in the concerns of Eternity a man ought not to be forc't against his own light to be guided by others who are not Infallible and defie him to prove the contrary The instances of this Age which he says are innumerable of those who so soon as they seperate from their Mother Church know not where to abide and fix c. Are the objections of an elder Mother Church against those who forsake and separate from her But such as are United unto that Church which is the Mother of us all will not be to seek where to abide and fix though separated from all the Mother Churches in the World They are not the rational and diligent enquirers into the Grounds and Reasons of their Religion but the blind followers of their perhaps blind guides that commonly take sanctuary in Popery Query XIX Whether at the great day of account it will excuse false worshippers to say They therein followed the guidance of those who pretended to have Authority to Conduct and Govern them in the duties of Religion And whether if the blind lead the blind they will not both fall into the Ditch Reply to the Answer to this Query WE have not from him the least Answer to this Query which is no more then whether false worshippers will at the great day of account be excus'd in following the guidance of those who pretended to have Authority to Conduct and Govern them in the Duties of Religion But instead thereof are told with many unhandsom and undue reflections That by false worshippers are meant either those who serve God according to the Liturgy of the Church of England or some other Assemblies of Christians if the former the Gentleman that propâ—ses it is extreamly uncharitable if the latter the Query is impertinent But why uncharitable or impertinent is it so improbable or unreasonable to think there should be false worshippers in any of those Assemblies of Christians who serve God either with or without the Liturgy of the Church of England If it be not the Gentleman may neither be uncharitable nor the Query impertinent This Answerer therefore must either have so good an opinion of all Dissenters from the Church of England as well as of those who serve God according to her Liturgy as to esteem it impertinent to doubt of the Truth of their worship or to enquire concerning the future state and condition of such of them as may be therein misled or he will approve himself to be the uncharitable person he speaks of against all Ingenuity and Reason to apply what was indefinitely spoken to the Church of England when it is more applicable unto others And I shall be bold to tell him in his own Language It is as great an untruth as ever came from the Father of Lyes to say that this or any of these Queries obtrude that which is false and slanderous upon any or that they were chiefly designed for the unwary Country-man who is not the Person that imposes upon others in things of Divine and Supernatural Revelation or persecutes any on the account of Religion And now though it be still nothing to the present Question he tells us what false-worship is viz. Mens drawing nigh to God with their lips and putting him far away from their hearts And how does this Query charge this upon the Church of England who is neither said nor intended in it to Teach any so to do and yet there are those of her Communion who Teach Preach and Print that mens Practices even in the duties of Religion whether conformable or not to their apprehensions are the Subject of Laws And that where Truth and Authority draw contrary ways we are to follow Truth with our Soulâ— and Authority with our Bodies So that with these men Divisum Imperium cum Jove Caesar habâ—t But I would gladly know of them or of this Answerer whether what is not of Faith be not Sin Or whether it be not false-worship in any to worship God otherwise then they are perswaded he will or ought to be worshipt or whether following the guidance of these or the like though they pretend Authority to Conduct and Govern them in the duties of Religion will at the last day excuse those who shall be thus misled by them and yet we
Scripture plainly declares viz. That the Holy Ghost proceeds from the Father and that he is sent by the Father and also by the Son but whether he proceeds from the Son or by the Son the Scripture being silent they ought to have been so too as to that Question and 〈◊〉 they had avoyded the unhappy breach which ensued thereon But is it possible this Answerer should be Ignorant of the sad Persecutions and Divisions which have been amongst Christians upon the account of Rites and Ceremonies imposed as conditions of Church-Fellowship and Communion which neither Christ nor his Apostles ever required For not to instance in those between Austin and the Monks of Bangor with others we read of in ancient story what thinks he of the unhappy Breaches and Divisions which have been thereby occasion'd even in this Church ever since the Reformation he that is Ignorant thereof must be something more then I am here willing to express But he tells us the difference between the Eastern and Western Churches about the observation of Easter can by no means be applyed to the present case of the Church of England and those that separate from its Communion Nor have I heard of any that ever so apply'd it and yet for any thing he says to the contrary it may be applicable enough For his presuming does not prove That every National Church hath a more indispencible Power over its own Members if as we have Reason to believe he takes every one for such who is born or Inhabits within that Natâ—on than either the Western Church had over the Eastern or the Eastern over the Western And Secondly There is no such wide difference as he alledgeth between the conditions of Communion required in the Church of England and those that were between the Eastern and Western Churches about the Celebration of Easter For if as he tells us the one was about a trivial inconsiderable business the other being about indifferent things only cannot certainly be thought very considerable But says he every Church hath a Power to Guide and Govern its own Members in all indifferent things pertaining to its Communion which if true yet is not every Member bound to believe all things to be indifferent which their Ecclesiastical Guides or Governours shall call so and if they require other conditions of Communion than their Members shall approve of or Judge lawfull 't will undoubtedly cause differences and divisions amongst them What Rites the Church of England tenders as conditions of Church-Fellowship to those within her Pale we meddle not with our Query being only Whether the requiring other conditions of Church-Fellowship and Communion then Christ or his Apostles did have not been the main inlet of all the Distractions Persecutions and Divisions in the Christian world which but for asking we are judg'd Criminal though the Reverend and Learned Dr. Stilling fleet sticks not to affirm That the main Inlet of all the Distractions Confusions and Divisions of the Christian world have been by adding other conditions of Church Communion then Christ hath done And hath this Answerer the confidence or impudence rather to suppose this Reverend Dr. herein chargeth the Church of England with all the Distractions and Divisions that now abound in this Nation or that he causelessly and falsely accuseth a whole Church and Kingdom as the Fountain of all the Distractions and Divisions that abound in it or will he not himself be found to be the false accuser he speaks of The Church of England being no more concern'd in this Assertion or Query then the Church of Scotland or the Church at Geneva or any other Church whatever unless this Answerer will say she requires other conditions of Church-Fellowship and Communion than Christ or his Apostles did which neither the Doctor nor the Gentleman have yet said But to conclude he tells us St. James acquaints us with another cause of Wars and Persecutions then the Imposition of a few Rites and Ceremonies in matters of Religion which are from mens Lusts which war in their Members But may not the Imposition of those Rites and Ceremonies proceed from those Lusts they first rebelling against the Law of their minds and then against the Law of their Maker And whether argues the greater Pride the imposing upon mens Judgements or the leaving unto every man that Judgement of discretion God hath given him and requires the exercise of in all the duties of Religion and will not as the Reverend and Pious Bishop Davenant hath told us hold those excused who with a blind zeal follow their Leaders The removing Old Land-marks with Innocent and usefull constitutions is but the old objection of the Papists against the Reformers and of them borrowed by this Answerer to help to fill up his Pamphlet And though he cannot as he tells us forbear mentioning one passage more it 〈◊〉 seems to be but to usher in his following Rime as a grave and gracious Author has it One verse for Sense and one for Rime Is sufficient for one time Yet are we more beholding to him for this than for most of his preceding Answers which have neither Rime nor Reason in them Query XXII Whether Jesus Christ who came to take away the Yoke and Burthen of Jewish Ceremonies appointed by God himself hath given Power and Authority unto any to Institute in their room such others as they shall think good Reply to the Answer to this Query NOthing is more evident in holy writ than that God will be worship't but in the way and by the means of his own appointment and that no Service is acceptable unto him but what is performed in obedience unto his commands it may not therefore be unreasonable or unseasonable to ask Whether Jesus Christ hath given Power or Authority unto any to Institute in the Worship and Service of God such Rites and Ceremonies as they shall think good And to this our Answerer tells us The words cited by him from Mr. Hooker would be a sufficient Answer which we deny not according to his way and method of Answering Queries otherwise they are far enough from it for though many things which God hath Ordained have been changed and that for the better they have been still changed by himself only or by Jesus Christ whom he hath sent And if seven Churches as he saith have declar'd That Ceremonies of humane Institution are Lawfull in the worship of God it does not follow that Christ hath given Power as he affirms to some Persons to Institute in the room of the Jewish Ceremonies such others as they shall think good And as little to the present Question is any thing in the words of the Ingenious Gentleman he commends to his Reader To all which I shall oppose as more pertinent to the matter in Question the words of the but now mentioned Reverend and Learned Dr. Stillingfleet who speaking of the Meekness Sweetness and Gentleness of our Blessed Saviour
many Sects or Parties as there are particular Churches or Societies of Churchmen assuming such Authority in the Christian world I shall therefore conclude the whole in the words of a Learned and Judicious Son of the Church of England who in vindicating his Friend for not taking on him that Authority his Adversary would have had him That is for not playing the Pope thus expresses himself Certainly saith he If Protestants be faulty in this matter it is for doing it too much and not to little This presumptious imposing of the senses of men upon the words of God the special senses of men upon the general words of God and laying them upon mens Consciences together under the equal penalty of death and Damnation This vain conceit that we can speak of the things of God better than in the words of God This defying our own Interpretations and Tyrannous enforcing them upon others this restraining of the word of God from that Latitude and generality and the understandings of men from that Liberty wherein Christ and the Apostles left them is and hath been the only Fountain of all the Schisms in the Church and that which makes them immortal the common Incendiary of Christendom and that which tears in pieces not the Coat but the Bowells and Members of Christ. Ridente Turcâ nec dolente Judaeo Take away these walls of Separation and all will be one Take away this Persecuting Burning Cursing Damning of men for not subscribing to the words of men as the words of God require of Christians only to believe Christ and to call no man Master but him only let those leave claiming Infallibility that have no Title to it ' and let those that in their words disclaim it disclaim it likewise in their actions ' In a word take away Tyranny which is the Devils Instrument to support Errors Superstitiâ—â—s and ' Impieties in the several parts of the world which could not otherwise long withstand the Power of Truth I say take away Tyranny and restore Christians to their just and full Liberty of captivating their understandings to Scripture only and as Rivers when they have a free passage run all to the Ocean so it may well be hoped by Gods blessing that Universal Liberty thus moderated may quickly reduce Christendom to Truth and Vnity FINIS Gal. 2. 18. Chap. 5 §. 96. p. 265. Imp. 3. Mat. 6. 9. Acts 1 14. 4. 24 c. Rom. 1. 9. 10. 1. Eph 1. 16 c. 1 Thess. 1 2 3 10. Phil. 4. Isa. 29. 13. Safe way to Salv. p. 187. Mat. 21. 25. See Ans. to the 21. and 27. Quer. Mat. 23. 〈…〉 the 24. Qu. Phil. 2. 12 Acts 17. Eph. 1. 22. 5. 23. 27. Acts 8. 3. Phil. 3. 6. 1 Cor. 12. Acts 15. 4. 14. 27. Rev. 2. Statute of Provisors of Benifices 1 Cor. 16. 19. Matt 13. 38. 2 Thes. 3 6. Deut. 19. 14. Joh. 11. 48. 1 Tim. 4. 8. 2 Chro. 14 2 Chro. 15 2 Chro. 34. verse 30. Rev. 17. 12. 13. Ire Chap. 6. Sect. 6. Lib. 5. Cap. 23. Epist. 3â— ad soro Lib. 2 ad Const. Rom. 1. 19. Ans. to the 5th Q. Lib. 2. C. 20. Isa. 66. 3. Acts 4. Deter Q. Quest. 15. 2 Coâ— 10. Matt. 28. 18. Eph. 4. 2 Cor. 10. 2 Thess. 3 Matt. 28. Luke 6. 26. Irâ— ch 6. Rom. 14. Rev. 2. 20. Dullor Dubit l. 1. cap. 3. rule 6. Rat. account p. 7. Det. Quaest. Quaest. 6. Rom. 14. 13 1 Cor 7. 23. Ire ch 6. p. 118 Matt. 23. Matt. 16. 1 Thâ—ss 5. 21. Eph. 5. 6. 1 Cor. 7. 23 Rom. 14. 12 Psal. 119. 18. Chap. 3. Matt. 7. 15 1 Joh. 4. 1. Mal. 2. 8 9. Jer. 23. 16. Heb. 13. 17 Indulgence not justified Sect 2. Tolerat Discust in two Dialogues p. 246. Rom. 15. 27. Psal. 107. 34. Jer. 12. 4. Communicating under one or both kinds by some Said to be indifferent Catholicks no Idolators by T. G. p. 33. Pref. to his Irenicon Lev. 10. 1. Deut. 4. Jer. 7. Mat. 28. 10 Preface to his Iren. 1 Cor. 1. 27 Heb. 11. 6. Deut. 14 2 Isa. 49. 2. Psal. 78. 5. Ans. to the 17. Q. Col. 1. 2 12. 13. Act. 16. 24 Gal. 5. 2. Eccl. Pali ch 3. Sect. 4 1 Pet. 3. 15 1 Cor. 6. 10 Acts 24. 6. Acts 7. 48. 1 Tim. 6. 2â— Matt. 15. Bilson's true differ Part 3 Page 535. Aâ—s to the 19 Query Eph. 4. 1 Kings 16 33. Joh 16. 33 2 Tim. 3. 12 Psal. 119. 67 71. Myst of Godliness l. â—0 c. 11. P. 521. Lib 2 c 10. Sect 48. Myst. of Iniq. l. 2. c. 15. pag. 166. Psal. 72. Isa. 40. Pres. to the Author of cha Main Eccl. Pol. p. 99. Ans. to the 21. and 22 Query Matt. 25. Rom. 14. 12. â— Cor. 10. Eâ—oâ— Clar. Anim. on Cres. p. 10. 11. As appears by the jeveral Treatises written to that purpose by their Order Chap. 2. 5. Ezek. 7. 26. Chil. safe way to Sal. Part. 1. ch 4.