Charity to believe all things to believe that each Party was accepted with God whilest they served him according unto the Light which they had received And as it is to be thought that upon the giving of this Rule and Direction they utterly laid aside all the animosities in Judging and despising one another which they had been guilty of so it is certain that they continued in their different Practice a long time after without any rebuke or reproof Yea some Learned men do Judge and that not on Grounds to be despised that the parties who differed were gathered into distinct Churches and so continued to walk even to the dayes of Adrian the Emperour when the last and final destruction of the whole Nation of the Jews did befall them after which those who were not hardened to the utmost gave off all expectation of any respect to be had with God of their old Institutions I do not know how tho present Case between the Church of England and the Non-conformists could have possibly been more plainly and distinctly stated and exemplified in any thing that the Churches were capable of or liable unto in those days then it is in this Case here stated and determined by the Apostle in whose Direction Rule and Determination we do fully acquiesce But 5 It is true also which this Reverend Author observes that when the False Apostles or any other Judaizing Teachers pretending to Authority did impose the Observation of the Rites and Ceremonies of the Levitical Law on any Churches unto their Disturbance and Division the Apostle looks hereon as that which so far altered the Case that he gives other Rules and Directions about it And if such Impositions might be yet forborn in the like Case especially as accompanied with the severe Supplement and Addition of all sorts of outward Penalties to be inflicted on them who cannot comply with them an open Door would appear into all that Agreement Peace and Quietness among us which are desired I have treated thus far of these things not to manage a Controversie with this Author or any other but only to shew that there is no ground to be taken from this Text or its Context to give countenance unto the severe Censure of Schisme and all the evil Consequents of it as maintained by ill Arts and Practices upon the Non-conformists The Procedure of our Author in the management of his Charge is in a way of proving from the Assertions and Concessions of the several Parties whereinto he hath distinguished Non-conformists that they have no just Cause to with-hold full Communion from the Church of England especially in its Parochial Assemblies And as unto the first Party whom he affirms to grant that they are in a State of Separation he quotes some Sayings out of a Discourse of a Nameless Authour Concerning Evangelical Love Church Peace and Unity And together with some Concessions of his he adds his Judgment that Communion in Ordinances must be only in such Churches as Christ himself instituted by unalterable Rules which were only particular and Congregational Churches As I remember that Author hath at large declared in his Discourse what Communion Believers ought to have with the Church or all Churches the Church in every sense wherein that Name is used in the Scripture But I shall not trouble my self to inquire into his Assertions or Concessions nor at present can I do so not having that Book with me where I now am My business is only to examine on this occasion what this Reverend Author excepteth against or opposeth unto his Assertion about Congregational Churches and the answering his Charge of Schisme notwithstanding this Plea of the Institution of particular Churches for the Celebration of Divine Ordinances This he doth pag. 25. Granting this to be true how doth it hence appear not to be a sin to separate from our Parochial Churches which according to their own Concessions have all the Essentials of true Churches And what ground can they have to separate and divide those Churches which for all that we can see are of the same nature with the Churches planted by the Apostles at Corinth Philippi or Thessalonica Ans. We will allow at present that the Parochial Churches at least some of them in this Nation are true Churches that is that they are not guilty of any such hainous Errors in Doctrine or Idolatrous Practice in Worship as should utterly deprive them of the Being and Nature of Churches Yet we suppose it will not be made a Rule That Communion may be with-held or withdrawn from any Church in any thing so long as it continues as unto the Essence of it to be so This Author knows that Testimonies may be produced out of very Learned Protestant Writers to the contrary 2. We do not say it is not pleaded that because Communion in Ordinances must be only in such Churches as Christ Himself hath Instituted c. that therefore it is Lawful and Necessary to Seperate from Parochial Churches but it may be pleaded thence That if it be on other Grounds necessary to so seperate or with-hold Communion from them it is the Duty of them who do so to joyn themselves in or unto some other particular Congregations The Reasons why the Non-conformists cannot joyn in that Communion with those Parochial Churches which were before described are quite of another Nature which are not here to be pleaded however some of them may be mentioned to deliver us from this Mistake that the Ground of Seperation from them is the Institution of particular Congregational Churches And they are such as these 1. There are many things in all Parochial Churches that openly stand in need of Reformation What these are both with respect unto Persons and things hath been before intimated and shall be further declared if occasion require But these Parochial Churches neither do nor indeed can nor have Power in themselves to reform the things that ought by the Rule of the Scripture to be reformed For none among us will plead that they are intrusted with power for their own Government and Reformation In this case we judg it lawful for any Man peacoably to with-draw Communion from such Churches to provide for his own Edification in others 2. That there are many things in the constant total Communion of Parochial Churches imposed on the Consciences and Practices of Men which are not according to the Mind of Christ. The things of this nature I shall not here mention in Particular 3. There is no Evangelical Church Discipline administred in such Parochial Churches which yet is a necessary means unto the Edification of the Churches appointed by Christ himself and sacredly attended unto by the Primitive Churches And we dare not renounce our Interest in so blessed an Ordinance of Christ in the Gospel 4. The Rule and Government which such Parochial Churches are absolutely under in the room of that Rule and Discipline which ought to be in and among themselves namely that
by the Courts of Bishops Chancellors Commissaries c. is unknown to the Scriptures and in its Administration is very remote from giving a True Representation of the Authority Wisdom Love and Care of Christ to his Church which is the Sole end of all Church Rules and Discipline The Yoke hereof many account themselves not obliged to submit unto 5. There is in such Churches a total Deprivation of the Liberty of the People secured unto them by the Rules and Practices of several Ages from the Beginning of choosing their own Pastors whereby they are also deprived of all use of their Light and Knowledge of the Gospel in providing for their own Edification 6. It cannot be denied but that there is want of due meanes of Edification in many of those Parochial Churches and yet provision is made by the Government that those Churches are under that none shall by any way provide themselves of better means for that great end of all Church Society It is on these and the like Reasons that the Non-conformists cannot joyn in total Communion such as the Rule pleaded for requireth with Parochial Churches In this state as was said the Lord Christ having Instituted particular Congregations requiring all Believers to walk in them it is the Duty of those who are necessiated to decline the Communion of Parochial Churches as they are stated at present to joyn themselves in and unto such Congregations as wherein their Edification and Liberty may be better provided for according unto Rule But hereon the Reverend Author proceeds to oppose such particular Congregations or Churches I think as unto their original and necessity for so he speaks page 25 to page 26. But I must needs say further I have never yet seen any tolerable proof that the Churches Planted by the Apostles were Limited to Congregations Howbeit this seems to be so clear and evident in matter of Fact and so necessary from the nature of the thing it self that many wise Men wholly unconcerned in our Controversies do take it for a thing to be granted by all without dispute So speaks Chief Justice Hobart page 149. In the Case of Colt and Glover cont Bishop Coventry and Litchfield And we know well that the Primitive Church in its greatest Purity was but Voluntary Congregations of Believers submitting themselves to the Apostles and after to other Pastors to whom they did Minister of their Temporals as God did move them Of the same Judgment are those who esteemed the first Government of the Church to be Democratical so speaks Paulus Sharpius In the beginning the Government of the Holy Church had altogether a Democratical Form all the faithful intervening in the chiefest Deliberations thus we see that all did intervene at the Election of Matthias unto the Apostleship and in the Election of the six Deacons and when St. Peter received Cornelius an Heathen Centurion unto the Faith he gave an account of it to all the Church Likewise in the Council celebrated in Jerusalem the Apostles the Priests and the other Faithful Brethren did intervene and the Letters were written in the name of all these three Orders In success of time when the Church increased in number the faithful retiring themselves to the Affairs of their Families and having left those of the Congregation the Government retained only in the Ministers and became Aristocratical saving the Election which was Popular And others also of the same Judgment may be added But let us hear the Reasoning of this Learned Author against this Apprehension this he enters upon page 26. It is possible at first there might be no more Christians in one City than could meet in one Assembly for worship but where doth it appear that when they multiplied into more Congregations they did make new and distinct Churches under new Officers with a seperate Power of Government Of this I am well assured there is no marks nor foot-steps in the New Testament or the whole History of the Primitive Church I do not think it will appear credible to any considerate man that the 5000 Christians in the Church of Jerusalem made one stated and fixed Congregation for Divine Worship not if we make all the allowances for Strangers which can be desired but if this were granted where are the unalterable Rules that assoon as the Company became too great for one particular Assembly they must become a new Church under peculiar Officers and an Independent Authority It is very strange that those who contend so much for the Scriptures being a perfect Rule of all things pertaining to Worship and Discipline should be able to produce nothing in so necessary a point I Answer 1 It is possible that an impartial account may ere long be given of the state and ways of the first Churches after the Decease of the Apostles wherein it will be made appear how they did insensibly deviate in many things from the Rule of their first Institution so as that though their mistakes were of small moment and not prejudicial unto their Faith and Order yet occasion was administred to succeeding Ages to increase those Deviations until they issued in a fatal Apostasy An eminent instance hereof is given us in the Discourse of Paulus Sharpius about matters Benificiary lately made publick in our own Language 2 The matter of Fact herein seems to me evidently to be exemplified in the Scripture For although it may be there is not express mention made that these or those particular Churches did divide themselves into more Congregations with new Officers yet are there Instances of the Erection of new particular Congregations in the same Province as distinct Churches with a seperate Power of Government So the first Church in the Province of Judea was in Jerusalem But when that Church was compleat as to the number of them who might Communicate therein unto their Edification the Apostle did not add the Believers of the adjacent Towns and places unto that Church but Erected other particular Congregations all the Country over so there were different Churches in Judea Galile and Samaria that is many in each of them Act. 9. 31. So the Apostle mentions the Churches of God that were in Judea 1 Thes 2. 14. And no where speaks of them as of one Church for Worship Order and Government So he speaks again that is constantly Gal. 1. 22. I was unknown by face unto the Churches of Judea And that these Churches were neither National nor Diocessans but particular Congregations is as I suppose sufficiently evident So was it in the Province of Galatia there is no mention of any Church therein that should be comprehensive of all the Believers in that Province But many particular Churches there were as it is testified chap. 1. ver 2. So was it also in Macedonia the first Church planted in that Province was at Philipi as it is declared Act. 16. And it was quickly brought into compleat Order so as that when the Apostle wrote unto it there were
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
the Faith in the bond of Peace This they would not have done if the Apostles had prescribed any one certain Rule of such things that all must conform unto especially considering how scrupulously they did adhere unto every thing that was reported to be done or spoken by any of the Apostles were the report true or false 3. In particular when a Difference fell out amongst them in a business of this nature namely in a thing of outward order no where appointed by the Authority of Christ namely about the Observation of Easter the Parties at variance appealed on the one side to the Practice of Peter on the other to the Practice of John both vainly enough yet was it never pretended by any of them on either side that the Apostles had constituted any Rule in the cafe and therefore is it not probable that they esteemed them to have done so in things of an alike nature seeing they laid more weight on this than on any other instance of the like kind 4. It is expresly denyed by good and Sufficient Testimony among them that the Apostles made any Law or Rule about outward Rites Ceremonies Times and the like See Socrat. lib. 5. cap. 21. However then the Apostles might by their Epistles and Presence with the Churches reform abuses that were creeping or crept in among them and set things in order among them with renewed Directions for their walking and that all Christians were obliged unto the Observation of those Rules as all those still are unto whom they are applicable in their circumstances yet all this proves nothing of their appointing such a general Rule as is pretended and such a Rule alone would be pleadable in this case and yet not this neither untill either it were produced in a Scheme of Canons or it were proved because they had power to make such a Rule so others may do the like adding unto what they prescribed leaving place unto others to adde to their Rule by the same Right and so endlesly The Truth is if God would be pleased to help us on all hands to lay aside Prejudices Passions Secular Interests Fears and every other distempered Affection which obstruct our minds in passing a Right Judgment on things of the nature treated on we find in the Text and Context spoken unto a sacred Truth divinely directive of such a Practice as would give Peace and Rest unto us all For it is supposed that men in a sincere endeavour after acquaintance with the Truths and Mysteries of the Gospel with an enjoyment of the Good things represented and exhibited in them may fall in some things into different apprehensions about what belongs unto Faith and Practice in Religion But whilest they are such as do not destroy nor overthrow the Foundation nor hinder men from pressing towards the Mark for the Prize of the High calling of God in Christ Jesus that which the Apostle directs unto them who are supposed to be ignorant of or to mistake in the things wherein they do differ from others is only that they wait for divine Instruction in the use of the Means appointed for that end practising in the mean time according to what they have received And as unto both Parties the Advice he gives them is that whereunto they have attained wherein they do agree which were all those Principles of Faith and Obedience which were necessary unto their Acceptance with God they should walk by the same Rule and mind the same things that is forbearing one another in the things wherein they differ which is the substance of what is pleaded for by the Nonconformists And that this is the meaning and Intention of the Apostle in this place is evident from the Prescription of the same Rules in an alike case Rom. 14. This the Reverend Author saw namely that the Rule there laid down is such as expresly requires mutual Forbearance in such cases where men are unsatisfied in Conscience about any Practice in Religion which seems in the same case to be quite another Rule than that which he supposeth to be intended in this place to the Philipians But hereunto he answers That the Apostle did act like a prudent Governour and in such a manner as he thought did most tend to the propagation of the Gospel and the Good of particular Churches In some Churches that consisted most of Jews as the Church of Rome at this time did and where they did not impose the necessity of keeping of the Law on the Gentile Christians as we do not find they did at Rome the Apostle was willing to have the Law buryed as decently and with as little noise as might be and therefore in this case he perswades both parties to forbearance and Charity in avoiding the judging and censuring one another since they had an equal regard unto the honour of God in what they did But in those Churches where the false Apostles made use of this pretence of the Levitical Law being still in force to divide the Churches and to separate the Communion of Christians these the Apostle bids them beware of them and their Practices as being of a dangerous and pernicious consequence Pag. 14 15. 1. No man ever doubted of the Prudence of the Apostle as a Governour though in this place he acts only as a Teacher divinely inspired instructing the Churches in the mind of God as unto the Differences that were among them 2. The Difference then among the Romans was about the Observation of the Mosaical Ceremonies and Worship that is so far as they might be observed in the Countreys of the Gentiles out of the Limits of the Church the Land of Canaan It could not be therefore concerning such things as whose Discharge and Practice was confined unto the Temple or that Land which yet the Jews of Hierusalem adhered unto Acts 20. 21 22 23 24. Their controversie therefore was principally about Meats and Drinks days of Feasting or Fasting and the like all founded in a supposed necessity of Circumcision 3. It is well observed by our Author that the Judaizing Christians which in all probability at this time were the greatest number at Rome the Gentile Church not making any great encrease before the coming of the Apostle thither did not impose the necessity of keeping the Law on the Gentile Christians at least not in that manner as was done by the false teachers who troubled the Churches of the Galathians and others so as to reject them who complyed not with them out of Church communion and from all hopes of Salvation But yet both Parties continued in their different Practices which through want of Instruction what was their Duty in such cases produced many inconveniencies among them as judging or despising one another contrary to the Rule of Christian Love and Charity In this state the Apostle prescribes unto them the Rule of their Duty which is plainly to bear with one another to love one another and according to the nature of
A Brief VINDICATION Of The Non-conformists From the Charge of SCHISME As it was Managed against them in a Sermon Preached before the Lord Mayor by Dr. Stillingfleet Dean of St. Pauls Coitio Christianorum meritò sane illicita si illicitis par merilò damnanda si quis de ea queritur eo titulo quo de factionibus querela est In cujus perniciem aliquando convenimus Hoc sumus congregati quod dispersi hoc universi quod Singuli neminem laedentes neminem contristantes quum probi cum boni coeunt cum pij cum casti congregantur non est factio dicenda sed Curia Tertul. LONDON Printed for Nathaniel Ponder at the Sign of the Peacock in the Poultry over against the Stocks-Market 1680. IT was no small Surprize unto many first to hear of and then to see in Print the late Sermon of the Reverend Deun of St. Pauls Preached at Guildhall May 2. 1680. being the first Sunday in Easter Term before the Lord Mayor c. Whatever there might be of Truth in it yet they judged the time both of the one and the other the Preaching and Printing of it to be somewhat unseasonable For they say that this is a time wherein the Agreement of all Protestants so far as they have attained is made more than ordinarily necessary And whereas the Nonconformists do agree in Religion with all the sober Protestant People of the Nation which is the Church of England they do suppose that ordinary Prudence would advise unto a forbearance of them in those few things wherein they dissent not indeed from the Body of the Protestant People but from some that would impose them on their Consciences and Practices Who knows not that the present danger of this Nation is from Popery and the endeavors that are used both to introduce it and enthrone it or give it Power and Authority among us And it is no part of the Popish Design to take away and destroy those things wherein the Nonconformists do dissent from the present Ecclesiastical Establishment but rather to confirm them Their contrivance is to ruine and destroy the Religion of the Body of the Protestants in this Kingdom wherein the Nonconformists are one with them and equally concerned with any of them Wherefore it cannot but be grievous unto them as well as useless unto the common Interest of the Protestant Religion that at such a time and season they should be reflected on charged and severely treated on the account of those lesser differences which no way disenable them from being useful and serviceable unto the Government and Nation in the defence and preservation of the Protestant Religion And that it is their resolution so to be they have given sufficient evidence equal at least with that given by any sort of People in the Nation yea of their Diligence in opposition unto Popery and their readiness to observe the direction of the Magistrates therein whil'st the Plot hath been in agitation they suppose the Honourable Person unto whom this Sermon is dedicated can and will bear them witness In these Circumstances to be required severely to change their Judgments and Practices as it were Momento Turbinis immediately and in an instant or else to be looked on and treated as Adversaries many do think as unseasonable as to command a good part of an Army when it is actually engaged against an Enemy to change all their Order Postures Discipline and Advantages or immediately to depart out of the Field And they do withal suppose that such a sudden change is least of all to be expected to be wrought by such severe Charges and Reflections as are made on all Nonconformists in this Discourse Such like things as these do men talk concerning the season of the Preaching and Publishing of this Sermon But in such things every man is to be left unto his own Prudence whereof he may not esteem himself obliged to give an Account For my part I judge it not so unseasonable as some others do For it is well that honest men should understand the state of those things wherein they are greatly and deeply concerned Nonconformists might possibly suppose that the common danger of all Protestants had reconciled the minds of the Conforming Ministry unto them so as that they were more than formerly inclined unto their forbearance and I was really of the same judgment my self If it be not so it is well they are fairly warned what they have to expect that they may prepare themselves to undergo it with patience But we shall pass by these things and attend a little unto the consideration of the Sermon itself The Design of this Discourse seems to consist in these three things or to aim at them 1 To prove all the Nonconformists to be guilty of Schism and a sinful Separation from the Church of England 2 To aggravate their supposed Guilt and Crime both in its Nature and all the pernicious Consequents of it that can be imagined 3 To charge them especially their Ministers with want of Sincerity and Honesty in the management of their Dissent from the Church of England with reference unto the People that hear them What there is of Truth in these things or what there may be of mistake in them it is the Duty of Nonconformists to try and examine But some few things must have a previous consideration before we come to the Merits of the Cause itself 1. The Reverend Author of this Discourse affirms that in the Preaching of this Sermon he was far from intending to stir up the Magistrates and Judges unto a Persecution of Dissenters as some ill men have reported Epist. Ded. Without this Information I confess I could not but judge it would have been as liable unto a supposition of such a Design as the actings of the Nonconformists in the management of their Cause are unto that of Insincerity in the judgment of this Reverend Author For 1 It was not preached unto Nonconformists perhaps not one of them present so that the intention of Preaching it could not be their Conviction They were not likely either to hear the Charge or the Reasons of it 2 It was preached unto them who were no way guilty of the pretended Crime reproved but peculiarly such as were intrusted with the execution of the penal Laws against them that were supposed guilty Magistrates and Judges which in another would have but an ill aspect If a Man should go unto a Justice of the Peace and complain that his Neighbor is a Thief or a Swearer or a Murderer though he should give the Justice never so many Arguments to prove that his Neighbour did very ill in being so and doing so yet his business would seem to be the execution of the Law upon him But let the Will of God be done Nonconformists are not much concerned in these things We are likewise informed in the same Epistle that there are no sharp and provoking Expressions on the
frequent them generally judge otherwise For it is not to be supposed that Faction among them should so commonly prevail beyond Interest and therefore if they thought it were lawful for them to comply with the Laws they would do it But why then is this kept up as such a mighty Secret in the breasts of their Teachers Why do they not Preach to them in their Congregations Is it for fear they should have none left to Preach to that is not to be imagined of mortified and conscientious men Is it lest they should seem to condemn themselves whil'st they Preach against Separation in a Separate Congregation This I confess looks oddly and the tenderness of a man's mind in such a case may out of meer shamefacedness keep him from declaring a Truth which flies in his face while he speaks it Is it that they fear the Reproaches of the People Which some few of the most Eminent Persons among them have found they must undergo if they touch upon this Subject for I know not how it comes to pass that the most godly People among them can the least endure to be told of their faults But is it not as plainly written by St. Paul If I yet serve men I should not be the servant of Christ as Wo be unto me if I Preach not the Gospel If they therefore would acquit themselves like honest and conscientious men let them tell the People plainly that they look on our Churches as true Churches and that they may lawfully communicate with us in Prayers and Sacraments and I do not question but in time if they find it lawful they will judge it to be their Duty For it is the Apostles command here Whereto we have already attained let us walk by the same Rule let us mind the same things A Crime this is which if true is not easily to be expiated Nor can men give greater evidence of their own Hypocrisie Insincerity and Government by corrupt Ends and Designs than by such abominable Arts and Contrivances So if it should prove not to be true it cannot but be looked on as animated by such an evil Surmise as is of no small provocation in the sight of God and men This Reverend Author makes a distinction about Communion with the Church Page 20. between what is required of Ministers and that which is called Lay-Communion which is the foundation of this Charge I do not confound bare suspending Communion in some particular Rites which Persons do modestly scruple and using it in what they judge to be lawful with either total or at least ordinary forbearance of Communion in what they judge to be lawful and proceeding to the forming of separate Congregations i. e. under other Teachers and by other Rules than what the established Religion allows And this is the present Case of Separation which I intend to consider and to make the sinfulness and mischief of it appear But he knows that by the Communion and uniting our selves unto the Church which is pressed either on Ministers or People a total submission unto the Rule as established in the Book of Canons and Rubrick of the Liturgy is required of them all When this is once engaged in there is no suspending of Communion in particular Rites to be allowed They who give up themselves hereunto must observe the whole Rule to a tittle Nor is it in the power of this Reverend Author who is of great dignity in the Church and as like as any Man I know to be inclined thereunto to give Indulgence unto them in their abstinence from the least Ceremony enjoined Wherefore the Question about Lay-Communion is concerning that which is absolute and total according unto all that is enjoined by the Laws of the Land or by the Canons Constitutions and Orders of the Church Hereby are they obliged to bring their Children to be baptized with the use of the Aerial Sign of the Cross to kneel at the Communion to the Religious observation of Holy-days to the constant use of the Liturgie in all the Publick Offices of the Church unto the exclusion of the exercise of those Gifts which Christ continues to communicate for its Edification to forego all means of Publick Edification besides that in their parish-Parish-Churches where to speak with modesty it is oft times scanty and wanting to renounce all other Assemblies wherein they have had great experience of spiritual advantage unto their souls to desert the observation of many useful gospel-Gospel-duties in their mutual watch that Believers of the same Church ought to have one over another to divest themselves of all interest of a voluntary consent in the Discipline of the Church and choice of their own Pastors and to submit unto an Ecclesiastical Rule and Discipline which not one in a thousand of them can apprehend to have any thing in it of the Authority of Christ or Rule of the Gospel and other things of the like nature may be added This being the true state of Lay-Communion which will admit of no Indulgence if the Rule be observed I must say that I do not believe that there are Six Nonconformist Ministers in England that do believe this Communion to be lawful for the People to embrace And on the other hand they cease not to instruct them wherein their true Communion with the Church of England doth consist namely in Faith and Love and all the fruits of them unto the glory of God I heartily wish these things had been omitted that they had not been spoken not to cover any guilt in the Nonconformists whose Consciences are unto them a thousand witnesses against such Imputations But whereas the ground of them is only Surmises and Suspicions and the Evil charged of the highest nature that any men can involve themselves in the guilt of it argues such a frame of spirit such an habit of mind as evidenceth men to be very remote from that Christian love and charity which on all hands we sometimes pretend unto Of the same nature is another Charge of the like want of sincerity pag 46. Those saith he who speak now most against the Magistrates Power in matters of Religion had ten substantial Reasons for it when they thought the Magistrates on their own side For which is quoted an Answer unto two Questions 1659. that is they change their Opinions according to their Interest I know not directly whom he intends Those who are commonly called Independents expressed their apprehension of the Magistrates Power in and about Religion in their Confession made 1659. That any of them have on what hath ensued changed their Opinion therein I know not And for my part I have on this occasion perused the Answer unto the two Questions directed unto and do profess my self at this day to be of the same judgment with the Author of them as it is expressed in that Paper There are things not easily to be numbred wherein we acknowledge the Magistrates Power and Duty in matters of Religion
walk and behave themselves in this state and condition And unto those who have attained that measure whence in comparison of others they may be styled perfect that they press on unanimously towards the end proposed And as for those who in any things differed from others he encourageth them to wait on the teachings of God in that use of the means of Instruction which they enjoyed And having prescribed to each supposed Party their especial Duties as such he lays down the Duty of them both in common which is that in and with respect unto what they had attained they should walk by the same Rule namely which he had now laid down and mind the same things as he had before enjoyned them Wherefore these words of the Apostle are so far from being a foundation to charge them with Schisme who agreeing in the substance of the Doctrine of the Gospel do yet dissent from others probably the greater part of the Church are intended in some things that it enjoyns a mutual forbearance among those who are so differently minded 4. But our Author affirms that it cannot be a Rule of Charity and mutual forbearance that is intended because the Apostle had spoken of that just before But it is apparent that he speaks these words with reference unto what he had said just before and if this be that which those who are otherwise minded are not obliged unto then are they not obliged at all to walk by the Rule intended which is not the mind of the Apostle so himself declares out of Cajetan that the Apostle subjoins the last words to the former least the Persons he there speaks unto should think themselves excused from going as far as they can in the same Rule Pag. 37. But a Rule he says it is limiting and determining the Practice requiring Uniformity in observing the same standing Rule The Nonconformists hereon do say that if the Apostles or any one Apostle did appoint such a Rule as this intended let it be produced with any probability of proof to be theirs and they are all ready to subscribe and conform unto it On supposition that any Rule of this nature was appointed by the Apostles and declared unto the Churhes as the Reverend Author I suppose doth intimate that it was though I dare not affix a determinate sense unto his words in this place all that can be required of us is that we do conform and walk according unto that Rule so appointed and declared by them This we are alwayes ready to doe Sundry general Rules we find in the Scripture given unto us relating unto the constitution and Edification of Churces to their Order and Worship and Government sundry particular Rules for Ministers and others how they should behave themselves in Church Societies and Assemblies are also laid down therein all which we embrace and submit unto the Authority of Christ in them And if any other Government or particular Rule can be produced given by them which is not recorded in the Scripture so it can be proved to be theirs we will engage to conform unto it 5. If the Rule pretended to be given by the Apostle be of any use in this case or can give any force unto the Argument in hand it must be such an one as appointed and required things to be observed in the Worship of God that were never divinely appointed imposing the observation of them on the Consciences and practices of all members of the Church under Penalties spiritual and temporal a Rule constituting National Churches with a Government and Discipline suited unto that constitution with Modes and Ceremonies of Worship no where intimated in the Scripture nor any way necessary in the Light of Reason Such a Rule I say it must be since although I should grant which yet I do not that the consequent is good that because the Apostles made Rules for the practice of the Church that Believers were bound in conscience to submit unto therefore other ordinary Governours of the Church may do so also yet it will by no means follow that because the Apostles appointed a Rule of one sort present Church Governours may appoint those of another We know full well and it is on all hands agreed what is the Rule that our conformity is required unto If this be done from any Rule given by the Apostles it must be a Rule of the same nature or to the same purpose otherwise by a pretence of their pattern or example Rules may be made directly contrary unto and destructive of all the Rules they ever really gave as it is actually fallen out in the Church of Rome But 6. We deny that the Apostles made or gave any such Rules to the Churches present in their days or for the use of the Churches in future Ages as should appoint and determine outward modes of Worship with Ceremonies in their Observation stated Feasts and Fasts beyond what is of Divine Institution Liturgies or forms of Prayer or Discipline to be exercised in Law Courts subservient unto a National Ecclesiastical Government What use then they are or may be of what benefit or advantage may come to the Church by them what is the Authority of the Superior Magistrate about them we do not now enquire or determine Only we say that no Rule unto these ends was ever prescibed by the Apostles For 1. There is not the least intimation of any such Rule to be given by them in the Scripture There are in it as was before observed many express Rules both general and particular about Churches their Faith Worship and mens walking in them thoroughly sufficient to direct the Duty and Practice of all Believers in all cases and occurences relating to them But of any such Rule as that here pretended there is no mention which certainly if it had been given and of the importance which now it is pleaded to be of such as that without it neither Peace nor Unity nor Order can be preserved in Churches some intimation at least would have been made of it therein Especially we may judge it would have been so seeing sundry things every thing so far as we can understand wherein the Edification of the Church is any way concerned are recorded in it though of little or no use in comparison of what so great and general a Rule would be of Besides there is that Doctrine delivered and those Directions given by them in the Scripture concerning the Liberty of Believers and forbearance of Diffenters as is inconsistent with such a Rule and the Imposition of it 2. The first Churches after their times knew nothing of any such Rule given by them and therefore after they began to depart from the simplicity of the Gospel in any things as unto Worship Order and Rule or Discipline they fell into a great variety of outward Observances Orders and Ceremonies every Church almost differing in some thing or other from others in some such observations yet all keeping the Unity of