Imprimatur Junii 24. 1678. Geo. Thorp R mo in Christo P. D. D. Guliel Archi-Episc Cant. à Sacris Domesticis AN APOLOGY FOR THE Church OF ENGLAND In Point of Separation From it By the Reverend Father in God William Lord Bishop of St. Davids LONDON Printed for William Leach at the Crown in Cornhil near the Stocks Market 1679. TO THE READER The design of this address is to recite the occasion of the writing and of the publishing of this Tract Hic Rhodus hic saltus As for the rise of the Composure of it Having had a conference and therein an amicable dispute with a profest Pastor of a separate Church in the time of the Protectors Usurpation he shortly after sent to me a large letter fraught with arguments for vindicating his separation from the Church of England I determined for some months to wave any reply to it being not the enquiry of a disciple or sceptick for satisfaction but rather the challenge in effect of an adversary for victory for triumph I persisted in the same resolution till I was advertised that my silence was interpreted conviction in judgment and that the letter whilst unanswered was concluded unanswerable Though I could have tacitly brooked a contempt a contumely as to my self yet my duty prompted me to assert the cause the honour of my Mother the Church of England especially in the distress the umbrage of her persecution being no Persian Votary to adore the rising to revile the setting Sun I have in this Apology entirely avoyded not only virulency of passion but also acrimony of style recollecting the grave candid animadversion of Mr. Hooker There will come a time when three words uttered with charity and meekness will receive a more blessed reward than three thousand volumes written with disdainfull sharpness of mitt As for the printing of this Tract it had still layd dormant in obscurity had I not been lately informed that the Original conveigh'd out of my study above twenty years since without my knowledge was imperfectly copyed thereby disadvantagiously disperst in many hands and that if I would not recommend a true copy to the press a false would be obtruded without my correction or approbation I alleged my incapacity of compliance being destitute not only of my first draught but indeed of any other To remove this obstruction the same transcript which was delivered to my Antagonist was retrieved and produced to me which is now exposed to the view of a censorious world without any alteration One reason that after much reluctancy sways me to a publication is the charitable sentiment of several judicious persons that this Apology may by the divine blessing conduce to reclaim some who have unwarily separated from the Church of England at least to fix others to prevent an unwarrantable recess which I primarily aim at within my own Episcopal charge that those precious souls I am accountable for be not like clouds whifled about with every gust of wind with every novel fancy as if their compass for Religion had as many points to vary as the Mariners for navigation I wish my dissenting Brethren would pensively consider what advantages they exhibit to our Romish adversaries who glory in the infamy of our divisions though fomented by themselves in varieries of disguises accounting our brands their ornaments our rents their Union As Themistius did recriminate return the Pagan objection of Sects among the Primitive Christians to the Philosophers divided bandied against each other so may I retort the same papal Argument against the Protestants to the modern Romanists whose jarring parties are not more linkt cemented than ours but their enmities animosities more concealed smothered as to vulgar notice How confidently do they spread their plumes whilst some Separatists no less unadvisedly than invalidly attempt to justify their separation from the Church of England by the separation of the Church of England from that of Rome Par impar In sum They are not bottomed on the same solid important grounds They are not empower'd by the same or equal legal Authority the one withdrawn from a foreign indirect unlawfull usurpation the other from a genuine direct lawfull jurisdiction They have not been managed by the same sedate prudent regular methods and expedients as I have assayed to demonstrate in this Tract The one hath an amiable aspect by the unsullied colours and lineaments of a Reformation the attractive beauty of truth and holiness The other hath an uncomely feature disfigured with the scars the gashes of schism I acknowledge I received a speedy rejoynder to my Apology from my Antagonist the answering whereof I deliberately declined for three reasons 1. Because the rejoynder was not compleat nor distinct to my Apology as this was to his letter Onely some passages reflected on wherein the material exceptions were discust before 2. The rejoynder started new debates like Hydra's heads with reiterated sharp invectives against enormities of practice in Ecclesiastical Courts which probably sifted might prove unweighed aspersions no less readily credited than reported Accusations are no evidences of Crimes Barely to be impeacht makes no man a delinquent However I espoused no such quarrels I neither was nor am an Advocate for the defailances or corruptions of any members or professors but for the Doctrine and Discipline of the Church of England which upon mature examination my conscience hath constantly dictated to me to be the best constituted reformed Church in the world most untainted unbyassed for principles of Piety and Loyalty the pillars of Church and State of exactest correspondence with Christs signal precept Render unto Caesar the things which are Caesars and unto God the things which are Gods Matth. 22. 21. Of nearest resemblance to primitive purity so reputed by disinteressed persons by eminently learned accomplisht foreiners Isaak Casaubon Hugo Grotius and many others Whereas I scanned the arguments of my Antagonist which himself framed to Syllogisms by the rules of Logick the most proper test having manifested their defects and blemishes in form and matter having reduced them to several sorts of Elenchs of fallacyes the better to unmask such specious pretences He hath offered no other defence for himself nor confutation of me but only this concise Evasion that he will not meddle with my fallacies Whereby I apprehended my self disengaged as to further contest which at this rate would prove fruitless and endless ERRATA PAge 7. Line 11. read wines p. ib. in the Margent r. infinitam p. 9. l. 16 r. no. p. 11. l. 24. r. renew p. 25. r. Damus veniam p. 32. l. ◠dele the p. 32. l. 16. r. imagination p. 63. l. 21. r. initiation p. 72. in the margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 82. l. 7. dele of ib. l. 9. r. 12 p. 103. l. 5. r. initiate p. 108. in the marg r. refers p. 113. in the marg r. Scult p. 119. l. 18. r. offerers p. 120. l. 18. r. Cherem p. 131. in the matg r. ludatur p. 156.
Unity Ephes. 4. 3. Upon this Occasion he starts this Question Whether if there be Errors in the Church we may separate our selves His Judicious Resolution is this Errors are either practical in Manners or doctrinal in Tenets For vitious Manners we may not separate Lot did it not The Jews might not do it from the Scribes and Pharisees because they sate in Moses Chair Though we may not separate from such corrupt persons in the publick Assemblies yet we may in private conversation 1 Cor. 5. 11. If the Church err in Doctrine it is to be considered whether the error be in a point substantial fundamental or not if in a point substantial fundamental whether upon infirmity or obstinacy if of frailty we may not separate as in Corinth and Galatia If a Church err in the foundation openly obstinately a separation may be made 1 Tim. 4. 5. yet the error being in some not in all it remains a Church as Corinth did If the Error be in smaller points not fundamental we may not separate They which build upon the foundation of hay and stubble of erroneous opinon may be saved 1 Cor. 3. 25. Mr. Perkins concludeth that no man can separate from the Church of England with a good Conscience since it teacheth obeyeth believeth the Doctrine of the Prophets and Apostles In the most justifiable cause of Separation he requires examination conviction censure or condemnation To separate without examination is not Piety but Phrensie No man can judge aright of that saith the Philosopher whereof he is ignorant No man can well determine what he doth not well discuss Qui ad pauca respicit de facili pronunciat 2. To separate without conviction is levity to be like clouds hovering with every sudden gale of Doctrine Mr. Perkins condemns the want of Moderation in those that condemn the Church of England without sufficient conviction If any object admonition by Books take the same Authors resolute assertion his asseveration for a satisfactory reply I say again there are grosser faults in some of those Books than any of the faults that they reprove in the Church of England and that Books are not fit to convince especially a Church 3. To separate without a Juridical Censure an Authoritative a Synodical Doom is at least a hasty irregularity Otherwise Separation paves a Causey to Confusion Schisms will be endless Synods needless If two or three Members of your new Collected Church should separate from your Church branding it to be a corrupt Church not lawfully to be communicated with your selves would esteem those two or three to be very inconsiderable for number or power for to be ballanced with that Collected Church whereof they are or as you alledge ought to be Members I pray consider the disproportion is far greater betwixt your Collected Church and the National Church of England To wind up this bottom That you have been prudent in Examination shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pass for granted but it remains for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether your conviction of the Church of England hath been sufficient or your censure your condemnation Nay it is a Question put out of all Question negatively since that the Church of England hath not been disproved by any Demonstrative Arguments upon Scripture Principles to be no truly constituted Church nor yet condemned by any Synod Till then I pray forbear to separate from it I shall add by way of Prolepsis If you here object that in being thus scrupulous you may be irrecoverably involved in guilt for want of a Synodical Condemnation which is not in your power I answer In case of this defect there is allowable only a partial Separation in the Church not a total from the Church Or a Negative Separation by not asserting abetting countenancing owning erroneous Tenets or vitious enormous Practices not a positive separation by constituting a new visible Church by deserting the Old in its Religious Duties and Assemblies The best Christians in the Church of Corinth and Galatia nay St. Paul himself did separate no otherwise when there was conspicuous in the one a tincture of Paganism in the point of Resurrection in the other a spot of Judaism in point of Justification They severed doctrinally as to those particulars not personally as to the sacred publick Ordinances As to your Quotation of St. Jude I shall fortifie Mr. Perkins Judgement with Mr. Arthur Hildershams upon John 4. 45. Lect. 35. Such as separate from our Churches upon pretence of the corruptions that are in them These are marked with a black coal by Jude 19. These be they who separate themselves being sensual having not the Spirit But herein Christians must learn wisely to distinguish such as are unjustly separated by others from the Church Assemblies and such as voluntarily separate themselves These deserve to be called Schismaticks and not the others Neither are they to be counted Schismaticks as though they dare not be Agents or Practisers of any corruption that remaineth in the Church yet can bear and tolerate them as burthens without forsaking the Church for them To this sort I will say no more but wish them well to weigh the Examples of Gods Servants that have been mentioned in this Doctrine which frequented so diligently the publick Worship of God in Jerusalem when there were far greater corruptions both in the Priests and People and Worship it self than can be found in ours What Mr. Hildersham here winds up is unravel'd in his thirty sixth Lecture Because the Author is not lyable to your exception and proceeds upon Scripture Principles your own appeal who hath been reputed by Dr. Willet Malleus Schismaticorum qui vulgo vocantur Brownistae I shall here insert what himself hath dilated in his own Language without contracting or altering it Upon John 4. 22. We know what we worship for salvation is of the Jews Hereupon Mr. Hildersham observeth that our Saviour in commending the Worship and Religion of the Jews makes himself one of their number acknowledgeth himself a Member of their Church professeth that himself did worship God as they did from whence this Doctrine ariseth for our Instruction That those Assemblies that enjoy the Word and Doctrine of Salvation though they have many corruptions remaining in them are to be acknowledged the true Churches of God and such as none of the faithful may make separation from We shall need no further proof of this Doctrine than the example of our Saviour himself If we consider of the one side how corrupt the state of the Jews Church was in his time and on the other how far our Saviour did communicate with them For the first what the state of the Church was in his time we may know if we consider First What the Priests and Teachers were themselves that had the ordering of God's Worship Secondly What the people were with whom he was to joyn in Gods Worship Thirdly What the Worship it self was wherein he was to communicate
the Apostles forecited Precepts are piously observed and St. Austins caveats judiciously not neglected For number not many no Judaical excess for signification most weighty useful for edifying as well as beautifying for observation most easie that they be not plummets to depress but wings to raise our affections in Divine Ordinances The LETTER Our birth in the Nation makes us Members of the Church The ANSWER We avouch not the Climate but the Parentage the descent a Christian extraction in any Nation gives right to the Covenant and seals of the Covenant this renders Infants capable of being baptized and therein imitate Church Members In Babes that are the issue of profest Believers we acknowledge a federal though not a personal actual holiness They have seminal claim a radical right of admission into the visible Church It is Gods promise to Abraham the Father of the Faithful I will establish my covenant between me and thy seed after thee Wherein though the invisible graces are assured to inward Believers yet the visible signs appertain to outward Professors the Sons the Heirs apparent of Abraham The legal Seal of the Covenant Circumcision being exchanged to the Evangelical Baptism St. Peter builds the Jews hereditary Title and interest as to Baptismal reception into the Church upon this foundation The promise is made to you and your children The LETTER I confess I have read some Historians and Writers both Ancient and Modern touching the first constituting and appearing of a Church and Gospel in England Annis 180 and 598 but not to satisfaction The ANSWER That in the year 598 was not the first conversion in this Climate though magnified by the Romanists to heighten the Saxon obligation to Rome because Austin the Monk was employed by Pope Gregory the first Nor yet was the complexion of Christianity first discernable in the year 180 though the Jesuits own the dawning of the Gospel in the British Climate about that time for to vindicate the dependance of the British Church upon the Roman because of King Lucius baptized by a delegate from Eleutherius Not to carp at your Chronology though I find not that punctual year of 180 fixed by any Chronologer Polanus mentions 188 Baron 183. Polyd. Virg. 182. Balaeus 179. Mar. Scotus 177. Forsedia 169 c. However not to insist on or debate that nicity The first Evangelical apparence was of an elder date than the time specified in your Letter the year 180. by above an entire Century of years Gildas an ancient renowned Historian as cited by Balaeus Cent. 1. doth testifie the Morning Beams of Christianity to have been darted among the Britains Hence the British Church hath been titled Primogenita Ecclesia the first born Church Of all the Provinces this is famed by Sabbellicus for the first celebrating of Christianity Credible Testimonies of Capgravius Scropus Polyd. Virgil. do fix on the year 63 for the conversion of the British Nation From which Epocha the British preserved the lustre of an uncorrupted purity till o'ercast with the tempest of the Dioclesian persecution as Beda acknowledgeth But during this time you will not allow a constituted Church As if Tertullians flourish of the British being subdued to Christ not to Caesar the one having erected a Throne where the other durst not set his foot Territa quaesitis ostendit terga Britannis had been but an empty flourish a windy vaunt Your dissatisfaction being expressed without your reason to confirm it I need not dilate to confute it The LETTER Concerning the second Query lest I tyre you with these at present very discomposed things I humbly offer Whether the Church of England and that there is a divine separation or a separation warranted in the word Jer. 15. 19. Ezek. 22. 26. Matth. 7. 6. Matth. 18. 19. Acts 9. 18. Rev. 4. 2 Cor. 6. 17. The ANSWER My Replies will much more need an Apology than your Query wherein I have been partly necessitated to be copious for discussion for illustration by examining those Texts you quote only unfolding what you enwrap because I would not like Heraclitus be entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dark obscure Sophister One Scripture genuine quotation if pertinently demonstratively pressed shall convince and captivate me whereas a thousand if loosely and inconsiderately applied will not startle me from my station There is I confess a Divine Separation not in your notion you raise separation to Heaven as Hortensius did Eloquence in Tullies Censure to advance your self with it I shall encounter with your Texts in the rank you muster them The first is Jer. â—5 19. If thou take forth the precious from the vile thou shalt be as my mouth let them return to thee but return not thou to them This is a Doctrinal not a personal separation It is Gods special consolation to the Prophet Jeremy If by thy Instructions thy Sermons thou shalt separate or distingush betwixt the sacred or the wicked c. So Jerom expounds it If by Prophecying thou discernest what is good from what is evil c. so Junius and Tremelius gloss it Or as others comment If thou convertest those souls that are redeemed by the precious Blood of Christ from vile vitious courses then thou shalt be as my mouth thou shalt discharge the part of Gods Embassador In voce Hominis tuba Dei as St. Austin expresseth it In the voice of man there will be the trumpet of God Let them return to thee but return not thou to them let them be reclaimed be not thou depraved The sense and scope of this Text is an alien to the Question it is far separated from your separation Your second Quotation is at as great a distance and needs no other solution than the former Ezek. 22. 26. Her priests have violated and have prophaned my holy things they have put no difference between the holy and prophane neither have shewed difference between the unclean and the clean Some Expositors understand this of Ceremonial oblations the Mosaical differences not observed betwixt clean and unclean beasts and sacrifices If this charge concerns Moral Actions God hereby reproves the Priests because the Priests reproved not the people for their Transgressions The Priests were indeed ordained authorised by God Instructors of the people and ordinary Judges in these cases who yet never sentenced nor reprehended the holy for mingling with the prophane in a divine Service or Sacrifice 1. I grant a Ministerial or Prophetical Separation by declaring Gods Commandments by denouncing his Judgments The neglect of this is taxed by Jeremy and Ezekiel in your instances 2. I allow a Professional Separation which may be branch'd to devotion compunction reprehension by praying against wickedness by mourning for it by rebuking it This was the frequent practice of the Prophets and the Apostles 3. I yield an Ecclesiastical or Juridical Separation which is Excommunication to be of Divine Impression But your local separation from