pleaded on the one side or the other and so it shall be here dismissed The especial charge here managed against the Non-conformists is that they allow that to live a state of Separation from such Churches as many at least of ours are is a Sin yet that themselves so do which is manifest in their Practice But it may be said 1 That this Concession respects only Parochial Churches and that some of them only But the conformity in general required of us respects the Constitution Government Discipline Worship and Communion of the National Church and Diocesan Churches therein 2 Persons who thus express themselves are to be allowed the Interpretation of their own Minds Words and Expressions For if they do judge that such things do belong unto a state of Separation from any Churches as namely a causeless Renouncing of all Communion with them a condemnation of them as no Church and on that ground setting up Churches against them which they know themselves not to be guilty of they may both honestly and wisely deny themselves to be in a state of Separation nor will their present Practice prove them so to be And on the other hand those who do acknowledge a Separation as unto distinct local presential communion with the Church of England yet do all of them deny those things which in the Judgment of those now intended are necessary to constitute a state of Separation But on this Account I cannot see the least contradiction between the Principles and Practice of these Brethren nor wherein they are blame-worthy in their Concession unless it be in too much earnestness to keep up all possible communion with the Church of England forgive them that wrong Yet I say not this as though these who are here supposed to own a state of Separation were not as Zealous also for Communion in Faith Love and Doctrine of Truth with the body of Protestants in this Nation as they are 3 That which animates this part of the Discourse and which is the Edge of this Charge is that the Ministers do conceal from the People what their Judgment is about the Lawfulness of Communion with the Church of England How this can be known to be so I cannot understand For that it is their Judgment that they may do so is proved only so far as I know from what they have Written and Published in Print unto that purpose And certainly what men so publish of their own accord they can have no design to conceal from any especially not from them who usually attend on their Ministry who are most likely to read their Books with Diligence But this hath been spoken unto before In these things we seek for no shelter nor countenance from what is pleaded by any concerning the obliging Power of an erronious Conscience which the Reverend Author insists on pag. 42 43 44. For we acknowledge no Rule of Conscience in these things which concern Churches their State Power Order and Worship but Divine Revelation only that is the Scripture the written Word of God and sure enough we are that we are not deceived in the choice of our Rule so as that we desire no greater Assurance in any concerns of Religion And by the Scripture as our Rule we understand both the express words of it and whatever may by just and lawful consequence be educed from them This Rule we attend unto and enquire into the Mind of God in it with all the Diligence we are able and in the use of all the means that are usually and truly pleaded as necessary unto the Attainment of a right understanding thereof And if any one can inform us of any thing required of us thereby which yet we have not received we shall with all readiness comply therewithal We have no prejudices no outward Temptations that should biass our Minds and Inclinations unto those Principles and Practices on them which we judge our selves guided and directed unto by this Rule but all such considerations as might be taken from the most moderate desires even of Food and Raiment do lye against us We are hereon fully satisfied that we have attained that knowledge in the Mind of God about these things as will preserve us from Evil or Sin against him from being Hurtful or Useless unto the rest of Mankind if we submit unto the Light and conduct of it Wherefore we seek no relief in we plead no excuse from the Obligation of an Erroneous Conscience but do abide by it that our Consciences are rightly informed in these things and then it is confessed on all hands what is their Power and what their force to oblige us with respect unto all humane commands I know not of any farther concern that the Non-conformists have in the Discourse of this Reverend Author unless it be in the considerations which he proposeth unto them and the Advice which he gives them in the close of it I shall only say concerning the one and the other that having weighed them impartially unto the best of my Understanding I find not any thing in them that should make it the Duty of any man to invent and constitute such a Rule of Church Communion as that which is proposed unto the Non-conformists for their absolute compliance withal nor any thing that should move the Non-conformists unto such compliance against the Light of their Consciences and understanding in the mind of Christ which alone are the things in debate between us But if the Design of the Author in the proposal of these considerations and the particulars of his Advice be that we should take heed to our selves that during these differences among us we give no offence unto others so far as it is possible nor entertain severe Thoughts in our selves of them from whom we differ we shall be glad that both he and we should be found in the due Observance of such Advice One head of his Advice I confess might be if I am not mistaken more acceptable with some of the Non-conformists if it had not come in the close of such a Discourse as this is And it is that they should not be always complaining of their hardships and Persecution pag. 54. For they say after so many of them have died in common Gaols so many have endured long Imprisonments not a few being at this day in the same Durance so many driven from their habitations into a wandring condition to preserve for a while the Liberty of their Persons so many have been reduced unto Want and Penury by the taking away of their Goods and from some the very Instruments of their Livelyhood after the Prosecutions which have been against them in all Courts of Justice in this Nation on Informations Endictments and Suits to the great charge of all of them who are so Persecuted and ruine of some after so many Ministers and their Families have been brought into the utmost outward streights which Nature can subsist under after all their perpetual Fears and
and subservient unto their Edification as is expresly affirmed Ephes. 4. 11 12 13 14. As it should seem an Opinion opposite unto this Notion of National Churches is examined and confuted Pag. 17. ibid it is a great Mistake to make the Notion of a Church barely to relate to Acts of Worship and consequently that the adequate Notion of a Church is an Assembly for Divine Worship by which means they appropriate the Name of Churches to particular Congregations Whereas if this hold true the Church must be dissolved as soon as the Congregation is broken up but if they retain the nature of a Church when they do not meet together for Worship then there is some other bond that unites them and whatever that is it constitutes the Church I am far from pretending to have read the Writings of all men upon this Subject nay I can say I have read very few of them though I never avoided the reading of any thing written against the way and order which I approve of Wherefore there may be some as far as I know who have maintained this Notion of a Church or that it is only an Assembly for Divine Worship but for my part I never read nor heard of any who was of this Judgment Assemblyes for Divine Worship we account indispensably necessary for the Edification of the Churches but that this is that which gives them their Constitution and formeth that which is the bond of their Union none of the Nonconformists as I know of do Judge For it will not only hence follow as the Reverend Author observes that the Church is dissolved when the Congregation is broken up on which account Churches at this time would be dissolved almost every Week whether they would or no but that any sort of Persons who have no Church-Relation unto one another meeting occasionally for Divine Worship do constitute a Church which it may be within an hour they cease to be It is not therefore on this account that we appropriate the Name of Churches unto particular Congregations There is quite another way and means another Bond of Union whereby particular Churches are constituted which hath been sufficiently declared But if the meaning of the appropriating the Name of Churches unto particular Congregations be that those Societies which have not or which cannot have Assemblies for divine Worship are not Churches properly so called it is a thing of another consideration that need not here be insisted on But when such Societies as whose bounds and limits are not of Divine Institution as were those of the National Church of the Jews no nor yet of the Prudence and wisdom of men as were the distribution of the ancient Church into Patriarchates and Diocesses but a meer natural and necessary consequent of that prevailing Sword which on the Dissolution of the Roman Empire erected distinct Kingdoms and Dominions as men were able such Societies as are not capable of any Religious Assemblies for Divine Worship and the ministration of Christian Discipline in them such as are forced to invent and maintaine an Union by ways and means and Officers and orders which the Scripture knows nothing of are proved to be Churches of Christs Institution I shall embrace them as such In the mean time let them pass at their own proper rate and value which the Stamp of Civil Authority hath put upon them What is further discoursed by the Author on this Subject proceeding no further but why may it not be so and so we are not concerned in 3. Pag. 23 24. There is a Distribution of all Dissenters into two Parties 1. Such as say That although they are in a state of Separation from our Church yet this separation is no sin 2. Such as say That a state of Separation would be sin but notwithstanding their meeting in different places yet they are not in a state of Separation The Difference of these two Parties seems to me to be only in the different ways of expressing themselves the one granting the use of the word Separation in this case which others will not admit For their Practice so far as I can observe is one and the same and therefore their Principles must be so also though they choose several ways of expressing them Both sorts intended do plead that in sundry things they have communion with the Church of England and in some things they have not nor can have it so Some knowing the word Separation to be of an indifferent signification and to be determined as unto its sence by what it is applyed unto do not contend but that if any will have it so the state wherein they are should be denominated from their dissent unto those things wherein they cannot hold communion with the Church of England and so are not offended if you call it a state of Separation how best this hinders not but that they continue their Communion with the Church of England as was before mentioned Others seem to take Separation in the same sence with Schisme which is alwayes evil Or at least they pretend it is their Right to have the Denomination of their state taken from what they agree in with the Church of England and not from their dissent in other things from it And therefore they continue in a Practice suitable unto that dissent Wherefore I judge that there is no need of this Distinction but both parties intended are equally concerned in the Charge that is laid against them for their dissent in some things from the Church These things being premised that we may not be diverted from the substance of the cause in hand as they would otherwise occurre unto us in our progress I shall proceed unto the consideration of the Charge it self laid against the Nonconformists and the arguings whereby it is endeavoured to be confirmed The Charge is That all the Nonconformists of one sort or another that is Presbyterians and Independents are guilty of sin of a sinful Separation from the Church of England and therefore as they live in a known sin so they are the Cause thereby of great evils confusions disturbances among our selves and of danger unto the whole Protestant Religion whence it is meet that they should c. The matter of Fact being thus far mutually acknowledged that there is such a stated Difference between the Church of England and the Nonconformists the next Enquiry naturally should be on these two Heads 1. Who or what is the cause of this Difference or Distance without which we cannot judge aright on whom the blame of it is to be charged For that all men are not presently to be condemned for the withdrawing from the Communion of any Church because they do so without a due Examination of the causes for which they do it will be acknowledged by all Protestants In plain terms our Enquiry is whether the cause hereof be on the one hand the Imposition of terms of Communion without any Obligation in Conscience to make that
in it the Saints whereof it was constituted with Bishops and Deacons Phil. 1. 1. But that Church being so compleat the Apostle appointed other particular Congregational Churches in the same Province who had Officers of their own with a Power of Government these he mentions and calls the Churches of Macedonia 2 Cor. 8. 1. 23. Wherefore we need no more Directions in this matter then what are given us by the Apostles Authority in the Name and Authority of Jesus Christ nor are concerned in the Practice of those who afterwards took another course of adding Believers from other places unto the Church first planted unless it were in case of a disability to enjoy Church-Communion among themselves elsewhere Whatever therefore is pretended unto the contrary we have plain Scripture evidence and practice for the errecting particular distinct Congregations with Power for their own Rule and Edification in the same Province be it as small as those that were of Samaria or Galile It cannot surely be said that these Churches were National wherof there were many in one small Province of a small Nation nor yet Metropolitical or Diocesan nor I suppose will it be denied but that they were intrusted with Power to Rule and Govern themselves in all ordinary cases especially when in every one of them Elders were ordained which the Apostles were careful to see done Act. 14. 22. This is the Substance of what we plead as unto particular Congregations 3. It is not probable that any of the first Churches did for a long time encrease in any City unto such a number as might exceed the bounds of a particular Church or Congregation For such they might continue to be notwithstanding a Multiplication of Bishops or Elders in them and occasional distinct Assemblies for some Acts of Divine Worship And it seems if they did begin to exceed in number beyond a just proportion for their Edification they did immediately erect other Churches among them or near them So whereas there was a mighty encrease of Believers at Corinth Act. 18. 10 there was quickly planted a distinct Church at Cenchrea which was the Port of the City Rom. 16. 1. And notwithstanding the great number of 5000 that were Converted at Hierusalem upon the first Preaching of the Gospel yet were they so disposed of or so dispersed that some years after this there was such a Church only there as did meet together in one place as occasion did require even the whole multitude of the Brethren who are called the Church in distinction from the Apostles and Elders who were their Governours Act. 15. 4 12. Chap. 21. 22. Nor was that Church of any greater Number when they all departed afterwards and went out unto Pella a Village beyond Jordan before the Destruction of the People City and Temple And though many Alterations were before that time introduced into the Order and Rule of the Churches yet it appears that when Cyprian was Bishop of the Church at Carthage that the whole Community of the Members of that Church did meet together to determine of things that were for their Common Interest according unto what was judged to be their Right and Liberty in those days which they could not have done had they not all of them belonged unto the same particular Church and Congregation But these things may be pleaded elsewhere if occasion be given thereunto But yet 4. I must say that I cannot discern the least necessity of any positive Rule or Direction in this matter nor is any such thing required by us on the like occasion For this distribution of Believers into particular Congregations is that which the nature of the thing it self and the Duty of men with respect unto the end of such Churches doth indispensibly require For what is the end of all Churches for which they are instituted Is it not the Edification of them that do believe They will find themselves mistaken who suppose that they were designed to be subservient unto the secular Interest of any sort of men What are the means appointed of Christ in such Churches for that end Are they not Doctrines and Fellowship breaking Bread and Prayer that is the joynt Celebration of the Ordinances of Christ in the Gospel in Preaching the Word Administring the Sacraments Mutual Watchfulness over one another and the exercise of that Discipline which he hath appointed unto his Disciples I desire to know whether there be any need of a new Revelation to direct men who are obliged to preserve Churches in their use unto their proper End to take care of such things as would obstruct and hinder them in the use of means unto that end of their Edification Whereas therefore it is manifest that ordinarily these means cannot be used in a due manner but in such Churches as wherein all may be acquainted with what all are concerned in the very Institution it self is a plain Command to plant erect and keep all Churches in such a state as wherein this end may be attained And therefore if Believers in any place are so few or so destitute of Spiritual Gifts as not to be able of themselves jontly to observe these means for their Edification It is their Duty not to joyn by themselves in a Church-State but to add themselves as Members unto other Churches and so when they are so many as that they cannot orderly communicate together in all these Ordinances in the way of their Administration appointed in the Scripture unto the Edification of them it is their Duty by vertue of the Divine Institution of Churches to dispose of their Church-state and Relation into that way which will answer the Ends of it that is into more particular Churches or Congregations I speak not these things in opposition unto any other Church-state which men may erect or establish out of an opinion of its usefulness and conveniency much less against that Communion which ought to be among those particular Churches or their Associations for their common Rule and Government in and by their Officers but only to manifest that those of the Non-conformists which are supposed to adhere unto the Institution of particular Churches in a peculiar way do not thereby deserve the Imputation of so great and intolerable a Guilt as they are here charged withal And whereas I have hereby discharged all that I designed with respect unto the first sort of Non-conformists as they are here distinguished I might here give over the pursuit of this Argument But because I seek after Truth and satisfaction alone in these things I shall a little farther consider what is offered by this Reverend Author unto the same purpose with what we have passed through So therefore he proceeds pag. 26. to pag. 27. If that of which we read the clearest Instances in Scripture must be the standard of all future Ages much more might be said for limiting Churches to private Families then to particular Congregations For do we not read of the Church that