that our nearness to Rome would endanger our returning to her again and seeing Conformity it self to Law and Canons would signify little unless a man would go beyond both in obedience to his Superiours to promote the new design This was the case of the old Non-Conformists till the long Parliament stopped the stream upon the whole we may observe the case betwixt our former Non-Conformists and the Church of England was the same in substance as betwixt the Brethren of Bohemiah and the Calixtines the Calvinists and Lutherans in Germany the Bohemian Calextines if the Pope would grant them the Cup in the Sacrament and three or four more reformations of abuses in the Roman Church they thought it reformation enough and that they need go no farther and they would compell the brethren who were for a total desertion of Rome to be of the same mind and practise with them and that by force of Arms. The Lutherans in Germany having only reformed the Doctrine of the Church and the Idolatry of the Mass and cast off the Popes Tyranny and some other corruptions of Rome yet retained Adoration of the Sacrament kneeling to it Surplices Images Holy days and could not be content to do this themselves unless they could perswade and inforce all Protestants to do so likewise Hence they will not own the Calvinists as brethren nor hold any Communion with them nor receed from any thing they had taken up but rather proceed to take in more of the Popish Doctrines as those we call Arminianism and have often treated seriously some of them about reconciliation with the Papists but always frustrated yea detested any endeavours of it with the Calvinists Thus the Conformists of England have contended so much for their Liturgy and Service and Government c. That they would compell all to be content with the same moddle with themselves and would not suffer any to be Ministers or Members of the Church that would desire any further reformation and at last come to this pitch that they would rather take in more of Rome yea reconcile with her upon some terms than abate any thing to their brethren Nor were these the actions of a few particular men but of all the Heads of the Church Arch-Bishops and Bishops generally age after age The worst of their principle and practises were never condemned by the Church but made the way to the highest preferments so that the moderation of a few amongst them will no more excuse the Church of England then a few sober Papists may excuse the Church of Rome CHAP. IV. The Non-conformists instified in their Principles by Scripture Antiquity and the Example of all Reformed Churches THe Non-conformists as they gave the forenamed reasons why they could not approve of or subscribe to the Constitutions of the Church of England so they supposed that this their dissent was not grounded upon meer scruples and weakness of judgement though their Opposites love to impute it to such Causes but they alleadged for themselves the Authority of Scripture and the Examples both of the Primitive and the late Reformed Churches 1. From the Scriptures they pleaded that there was neither command example nor shadow of any Liturgy i. e. prescript form of words wherein all the publick worship of God should be administred either in the Old or New Testament under the Law the externals and circumstances of Gods worship were much more prescribed and limitted than under the Gospel as the place the Tabernacle or Temple time Morning and Evening yet was it never commanded that all the Priests and People should use the same form of words in prayer when and where ever they met There is indeed a form of blessing the people when the Assembly was to be dismissed but that consisted in but a few words nor can it be proved that they used always those very words or that it was so intended in the command Num. 6.22 to the end the same words are often used in Scripture to signifie the same sence or to that purpose not the same Syllables and so it is in all Authors nor is there any form of words prescribed wherein men should confess their sins over the Sacrifices or wherein Circumcision or the Passover should be administred but on the contrary we find David Solomon Jehosaphat Hazekiah Ezra the Levites in Nehemiah's time and others prayed pro re nata according to the occasion as their own hearts directed them And therefore it seems as God did not command so neither did the Jewish Church make and enjoyn any stated Liturgie unless any shall unhappily take the Superstious and ridiculous Liturgy of the present Jews to have been used amongst them from the beginning Certainly there is no footsteps of any such thing in our Saviours time who duly kept to the rules of Gods worship and broke no good orders of the Church The Apostles also as long as they could frequented the Jewish Temple and Synagogues but of any Platforms of Prayer or Service other then the institutions of the Law we find no memorial Now if the Jewish Priesthood were able to discharge their Office without prescript forms of words and that people might be safely committed to their Priests in the exercise of each mans own gifts how much better may it be done and such liberty granted both to Ministers and People under the Gospel where the Spirit of God and the means of knowledge are given much more abundantly Nor are there more evidences of any Liturgy in the New Testament then their was in the old either prescribed by Christ or his Apostles or used by them or commanded to future Churches Nor any rule laid down whereupon Churches might ground their practise of framing and imposing such Lyturgies But we read that when our Lord Jesus ascended into Heaven he gave gifts to men Eph. 4.16 c. viz. Apostles Prophets and Evangelists to lay the foundation of his Church and Pastors and Teachers for the perfecting the Saints for the work of the Ministry till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature in Jesus Christ ver 12 13. from whence it seemeth plain that our Lord Jesus Christ thought it sufficient to appoint a standing Ministry to take care of his Church to the end of the world and to furnish them with the gifts of his Spirit to edifie the people and to keep the unity of the faith with out requiring or authorizing them to make Lyturgies whereby to fetter themselves or others Moreover the Scriptures give neither command example nor countenance to the peoples answering in Publick worship more then Amen only at the close of Publick Prayer It is probable that the Singers in the Temple standing Ward against Ward did sing alternately i. e. one rank one sentence and another rank another as they do in our Cathedrals but this was not the people and they were an Order
things 1. All particular Churches being but integral homogenious or equal parts of the Catholick Church they have all an equal intrinsecal power of forming themselves into Congregations or lesser bodies for their own spiritual edification according to the Laws which Christ hath prescribed to that purpose for being all Brethren equally and immediately related to Christ and the division betwixt them being meerly accidental and external from the place of their dwelling or other circumstances they must all have an equal right to all the ordinances and priviledges of a Church and equal authority to dispose of themselves for their own good 2. That the only end of Christians combining into several lesser societies is that they may serve Christ together and help each other in their Spiritual concerns for they are a spiritual Common-Wealth associated for Spiritual ends only when they are considered as one body under Christ therefore if they divide themselves into lesser bodies it must be only that they may more easily and conveniently attain the ends of the Whole Body and generall Association 3. And that the designs of civil governours Laws and interest with the conveniances of civil bodies greater or smaller ought to have no influence or concern upon the constitution of these particular Churches for if they imbody themselves in lesser companies only to serve Christ and edify each other with the best advantage to their Souls then they are still in such incorporating only to respect the honour of Christ their own edification and the best execution of Christs Laws among them leaving other governours to prosecute the ends of their Laws and Government in ways proper to themselves and distinct from theirs and therefore if civil Governours model these Churches in subserviency to their civil ends they do really alter the nature of Churches and take them out of their immediate subordination to Christ and his Spiritual Government or else they make Christ and his Government and Common-Wealth subservient to theirs and the concerns of Mens Souls to be not other ways regarded then as they may promote worldly and temporary designs But further that part of the Church which is on earth being absent from their King and Lord and in a state of imperfection hath therefore need of guides and helps that it may understand the Law of Christ and yield obedience to it though all are equally Members of Christ yet all are not able to guide and help themselves from whence ariseth the necessity of Guides and Governours in the Church whence it is called an Organical Church as a body consisting of different organs for different uses thus the Church is made up of governours and governed but 't is still the same Church under the same Head Christ and his word as its Law only the interpretation and application of this Law of Christ is committed to some for the better edification of all viz the preserving and perfecting those that are present Members and the continuing of the Church by bringing in more that shall be saved Church Governours therefore are in no wise supream Christ being still the immediate head both of power and influence both to make Laws and to make them effectual upon the hearts of men they are appointed only to expound and apply Christs Laws for the good of his People for his Glory only and to leave both the success and the account to Christ of themselves and of the people Hence ariseth a Fourth Division of the Church in respect of the Government and order of it into Oecumenical National Provincial Diocesan Classical Parochial or Congregational but all these and each one alike are taken in a double sence singularly or collectively singularly for one individual Church or Body under one Government whether of one or more persons and thus the Oecumenical or Vniversal Church on Earth must be but one great body of Christians associated with the same Governours for the edification of each other as Israel of old being one Family multiplyed into a People and these gathered into a great Assembly at Mount Sinai was there framed into one spiritual society under the Guidance and Government of the Tribe of Levi so that when they were afterwards dispersed over all Canaan they were yet but one polity and accordingly thrice a year at least all met to worship God together to testify their Unity this the Pope claimeth viz that the whole Church is one Congregation committed to him as the only Pastour or Head of all In like manner a National Church thus singularly understood is all the Christians of that Nation making up but one Congregation and Polity all immediately under the same Governour Also the Provincial Church is all the Christians of one Province the Diocesan of one Diocess or small circuit and the Parochial or Congregational the Christians of one small Neighbour-hood or that without respect of Neighbour-hood voluntarily gather into one small Assembly under the same Guides or Governours respectively The Church collectively taken if Oecumenical is the association of all Churches in all Nations under one general Head and Government the National Church is made by the Union of all the Churches of several lesser Divisions under the general National Officers the Diocesan is all the Churches of a Diocess or smaller circuit as the Provincial is those of a larger circuit under one Common Head or Bishop A Classis is the same thing with a Diocess saving that by common use the Diocess is appropriated to one Head or Bishop and a Classis to those Churches that are govern'd by the common Consent and Councell of the Ministers of the several Congregations And a Parochiall or Congregationall Church is a society of so many Christians as living in one Neighbour-hood or in some convenient nearness may ordinarily meet together for the worship of God and all other offices of a Church Here we must observe that if the Church be taken for one individual Congregation immediately under the same Governours then 1. The Oecumenical Church was never instituted by Christ he never gathered them into one Congregation as he did Israel nor ever appointed one Governour or Colledge of Governours over them For seeing the Church was to be called and gathered out of all Nations and that successively some at one time and in one place and some at another one Colledge of Governours much less one single person could not take charge of it to teach it or rule it nor could Christians so dispersed perform the duty of Fellow Members to each other 2. Nor did Christ ever constitute a National or Provincial Church Henever called a Nation or Province at one time to the Profession of his Gospel nor can one person or society of Governours teach such a body or administer the Sacraments to them or know their cases nor can the people know and help one another or come to their Governours upon every necessary occasion especially not in times of persecution which for the most part hath been the lot of
the Christian Church and should such a thing be necessary our Bondage would be greater and means of edification much less then they were to the Jews who were confin'd to a little countrey and were an intire people among themselves and all tyed to each other by the Bonds of nature as one great Family descending naturally from one man and woman 3. Nor did Christ institute Diocesan Churches viz that all the Christians in some considerable circuit less then a Nation or great province should be one Congregation ruled by one or more Governours immediately There were no such companies or associations of men called converted or formed into Churches by Christ and his Apostles but the first Believers were scattered and independent persons called as God pleased besides such a flock cannot ordinarily meet together know and help each other or repair to their Governours or be acquainted with them as they ought nor can the Governours know teach and feed them and when we have once exceeded the bounds of a regular assembly to make up one Church of many Towns of a whole County or more we may by the same reason extend it without end to a whole Province a whole Nation or Empire and so make the duties of Pastours and People impossible and the ends of the Church impossible to be attained which is contrary to the nature of it 4. A Parochial or Congregational Church is the only Organical Church directly and immediately appointed by our Lord Jesus Christ For thus the Apostles collected the Believers in every City and place where they had preached into one Church or Society ordaining them Elders in every Church Acts 14. ver 23. If these Churches were companies of Believers in several Cities and Towns as the History in the 13 and 14 Chap. shews and the Apostles ordained them Elders in every Church then they did constitute them several Congregations and no common Governours over them all nor have we any command to do so when the Churches should be increased into multitudes of Members It must be remembred that the whole Church in Heaven and Earth is one Common-wealth because of its Union to Christ and the same general end of that Union in like manner every particular Church being but a part of the whole must unite only to attain the special ends of the whole Church with more ease and convenience and therefore they must be no more then the same Governours may exercise a true pastoral care over and as may perform the Offices of Brethren ordinarily to each other and also may assemble together in one place ordinarily for the worship of God and their mutual edification To what purpose is the name of a Church or Society to serve Christ together and edify each other when the persons are so numerous or so distant that they cannot possibly perform these offices such combinations are useless yea burthens and snares Even our opposites confess this viz that the first Churches and those for 200 years after Christ at least were but several Congregations which when the number of Christians were multiplyed they say were called Diocesses be it so yet what warrant had they to keep the Christians of one city or place to one Congregation and one Pastour personall or collective when the number was so increased that the ends of that society could not be attained 't is the best construction we can make of the proceedings of those antient Churches in this ease that out of desire to keep up the unity of those Congregations which the Apostles planted in great Cities they still obliged all that were afterwards converted in those Cities to be Members of the same Congregation and then the converts in the Villages about And lastly all the Christians that were within the civil jurisdiction of those Cities whether it was lesser or greater provinces or whole Countreys till they made government impossible to themselves and to the edification of the People and made way at last for Primates Patriarks and the Pope and turned the spiritual government of Christ by his Ministers and Word into a civil government of their own maintaining what they had gotten by their own Cannons and the Laws of Princes and why must we not take warning by them now if the Churches appointed by Christ are only the Congregations of such Christians that can ordinarily meet together and with their Pastours for the proper ends of a Church it follows that they must judge for themselves what Congregation and how large or small is for their own edification it is their own choice and consent that makes them Members of the Catholick Church and this Congregation is but a part of that to prosecute the same ends therefore it is their business and concern to frame their own society also these Congregations have the sole right of chusing their own Pastours admitting their own Members and altogether of governing themselves else they have not the power of a Church but are a company of Christians subject by right or wrong to those that exercise this power over and amongst them it also follows that Congregations cannot be justly compelled to combine or unite into larger associations as Diocesses Provinces Nations or the like for the ends of civil governours for this alters the nature and design of a Church and is a great dishonour to Christ that he must not Reign among his people but as men please but if several Congregations do associate for mutual help and strength into smaller or greater Congregations as Classes Diocesses Provinces or even all that are of one Nation yet they must unite but as formerly the Cities of Achajah or at present the United Netherlands for great and common cases and for generall defence leaving the self preserving and governing power intire to every Congregation and they also are to be judges how far 't is for the good and edification of the Church to inlarge or contract such associations how long to continue them and when to break them off for those associated assemblies govern only by assent and have not other authority over particular Congregations farther then as they approve of it we may illustrate this by the civil governments of the world There was at first but one Family and but a small one all mankind was made of one blood to dwell on all the face of the Earth Acts 17. ver 26. was there any obligation when they were multiplyed that they should still continue in one Family or was it consistent with the ends of Family Government other Families had the same intire authority within themselves as the first had and authority to sever themselves from the first when that was too numerous and they a sufficient number to make distinct families again when families were multiplyed were they obliged to live all in one Country and to continue in one civil society what then must have become of all the other parts of the earth which they were commanded to replenish and possess Gen. 1.28
and Holyness elsewhere then foregoe our Edification to keep Peace with the Church The Dr hints at general Inconveniences that will follow if people find Fault with their Governours and withdraw from them and to such inconveniences all things in this world are subject and there ought to be the greater care to prevent them but must People bear always still there is nothing left but the name of a Church and their Communion with that be a hindrance to their Communion with Christ besides nothing would more awe both Pastours and People to their duty then if they knew that the soberest and most carefull Christians of their own Salvation would leave their company if they would not mend their manners and this would be a more Universal Benefit to the Church then the inconvenience of now and then one unseasonably withdrawing out of prejudice or finding too much Fault can do hurt to any Congregation 4. When a Church hath neither the exercise nor power of Government The Catholick Church is a Society under the Government of Christ by his Spirit and every particular Church is a part of the Chatholick gathered into a Politicall Body that it may edify and preserve it self which is done by Government and the exercise of Discipline as well as by preaching the word and administring the Sacraments and indeed the latter will be as ineffectual without the former as a Charge at an Assize or Sessions wherein the Laws are recited would be if there were neither presentment nor punishment of Offenders A Church without Power of Government is no Church but a Company of Neighbours that meet sometimes to hear the Word and receive the Sacraments together which Members of several Congregations may do for power of Government is the form of a Church as of a Civil Polity by which only it differeth from a confused accidental conventing or cohabitation of persons now it is no sin to separate from that which is no Church but a Duty as much as it is for every one to be a Member of some visible Church This case is too common with us where Ministers of Parishes are sometimes Deacons at least for a while who have no Ministerial power at all and if Presbyters yet such as pretend to no more then to preach and administer the Sacraments all power of Government as they say belonging to the Bishop and whatever their private Judgment may be of their power of Government we know they neither do nor dare exercise any solemn admonitions or suspension from the Sacrament much less Excommunication or Absolution when this is the case that the Church hath no power to govern her self hath long lost it and is out of hopes to recover it nothing can oblige men to live Members of it though there may be reasons why we should hear and receive with them occasionally as with Brethren If it be said that the Bishop hath a power of Government over all his Diocess I answer this shuts out all the Parish Ministers from Government and makes them but the Bishops Curates and makes all the Parishes cease to be distinct Churches and to become one general Church under a Bishop who is utterly uncapable to manage the charge of such a Congregation be it only to govern and not to preach as some men would have it and so it is still destructive of the end of a Church viz self-edification and preservation but moreover the Bishop himself is subject to the Metropolitane and all causes in his Diocess admit of an appeal to the Arch-Bishops Court so that neither hath the Bishop supream and full power of Governing his Church and therefore neither is the Diocess a Church but a part of the whole province all under the Government of the Arch-Bishop alone the Bishops being but his Deputies and this still makes the Government more impossible and Separation more necessary 5. A 5th just eause of Separation is when men are certainly and constantly debarred of some Principal Ordinances of Christ necessary to their Edification and Communion with Christ The end of a Church is the joynt practice of all the Laws and Ordinances of Christ in their proper seasons It is possible there may not be occasion for the exercise of some of them as Church Censures for a considerable time and it is possible some Ordinances may be carelesly neglected or for some reasons for a time omitted as the Lords Supper This is no cause of withdrawing at least not properly but if there be constant Bars put that any of these Ordinances shall be excluded the Church as the Sacraments are with many Sectaries or that they shall be made unaccessable by sinfull or unnecessary additions alterations interpolations or any other Corruption so that the most conscientious Christians cannot Communicate in them this after a convenient waiting and seeking for redress will justify Separation for the people may not be contented with one part of the Worship of God and the means of their Salvation this is to betray the Gospel and their own Souls nor have Church Governours power to add any thing either essential or circumstantial to the Ordinances of Christ that may hinder the people from Communicating in them and if they have no such authority to enjoyn such things there is no obligation upon the people either to comply with them in obedience or to bear their usurpation by continuing in Union with them If it be pleaded that the Jews never separated from their Church when they could not Communicate in the Sacrifices at the Temple under Idolatrous Kings or when the Passover or other Ordinances were wholly neglected or little used I answer this is not the case of Christian Churches the Jews were one single though large Congregation instituted by Moses to continue till Christ should come who should have power to new moddle the Church as he should think fit they were all tyed to one Altar and one Temple and might Sacrifice no where else they were also obliged to one Priesthood the House of Aaron and therefore in what-place-soever they were they must hold Communion with this people and Priesthood at this Altar and if publick worship was neglected or corrupted they could in no case separate or gather New Congregations or chuse new Priests or build new Altars but must be content with private helps till things were reformed but Christians though of one Nation or City are not obliged to one Congregation indispensably for then men may not move to other Parishes nor to one place of publick worship nor to one Minister or company of Ministers the Christians Church being tyed to no Countrey as the Jews were nor to any particular people nor kindred nor having any promise to be continued to the end in any one place or amongst any one people it hath therefore power to distribute it self into diverse Congregations and consequently again to withdraw from any one of them when there is need 6. Gross infringement of Christian Liberty we are commanded
being the divinely inspired Law of the Church which they are to interpret and apply but seeing interpretation and application of the Scriptures is their work and every ordinance doth imply this more or less they ought not to be tyed generally and strictly to certain forms of words wherein to express themselves unless they were of divine inspiration and if all that Ministers were to say to the people was prescribed them as it might be in all as well as in those things wherein the Liturgy doth prescribe to them then the Ministry might be a calling as others are that men might in a common way take up to read all divine service but certainly there would need no solemn ordination or consecration to this office with Fasting Prayer and imposition of hands more then to any other calling 2. They object against our Liturgy that the matter of it and words also are generally taken out of the Service Books of Rome viz the Mass-book Ceremoniale Pontificale Romanum and that the form of it viz. the manner and order of the service is too much conformed to yea little different from the Popish Mass or Service now they say God in the Law refused to be served with any of the Forms Modes Ceremonies Customs Vessels or Utensils wherewith Idols had been served yea though the things were some indifferent Rites and Customs and which the idolatrous thought founded upon reason and nature and the vessels were of Materials of his own making It is true what is Scripture and from Scripture must be used though it was abused by Papists whatsoever is founded-upon divine institution comes from the word not from the Church of Rome but to keep to their Words Order Method c. seems too great respect to that Church and that service They knew very well there was no legal pollution upon the Words or Ceremonies because they had been used by the Papists as there was upon the Idols Utensils under the Law wherefore they might not be converted to mens private use but must be destroyed but to translate their service into our Church in things wherein we have the same liberty of composing forms and methods for our selves as any others have this seems too great a respect to that idolatrous Church from whence they came too easy a passing by all the Pollutions and Tyranny with which they had defiled and tormented the Church of Christ too great an acknowledgement of her as a worthy or eminent Church from whom we should take a pattern of our worship all which were certainly displeasing to God and by this symbolizing with Rome in our worship we harden the Papists as if we differed from them but in circumstantial things we keep in mind there ways and worship and so continually expose the people to the danger of returning to Popery and also reflect upon the reformed Churches chusing Rome for our Pattern keeping so near to her whereas they have all utterly cast her of and composed new forms of worship for themselves out of the Scripture nor can there be any other reason given why England above all other reformed Churches is so much sollicited to and in danger of relapsing into Popery from age to age but that her publick service and Church Government is so much like to that of Rome that the Papists think they may easily perswade us to receive all the rest seeing we are so zealous to retain so much of their Religion 3. They thought our Liturgy very defective in the publick Prayers partly in that there are very few things mentioned in them and those very generally either in the confessions of sinsor petitions for Mercies especially Spiritual and the Letany which is something more large and particular yet comes not near the secret wants of mens Souls mentioneth things so briefly and suddenly passeth over to others of a different nature that there is no time for mens thoughts to reflect on them or their Hearts to be affected with them which is one special end of Prayer and partly because of the abrupt breaking off and dividing one Petition from another into several Prayers most of the Collects containing but one single Petition or two at most this breaks off intention and affection neither is there any order among the Prayers or coherence of Petitions and some Petitions are repeated often in the same service yea some whole Prayers especially when the Letany is read there is a very needless repetition of almost all the Prayers for if that be comprehensive of all necessary things what need other Prayers be used at that time these defects viz confusedness incoherence tautologies in words or sence going backwards and forwards c. are objected as intolerable in the Prayers of particular Ministers who yet may out-grow such weakness and pray with better method and to better edification they are not then to be excused in the Church Liturgy where no man hath power to correct or alter any thing and Rulers are very unwilling to yield to amendments for fear of confessing something to have been amiss before 4. They were not satisfied with the Responses that the people should audibly speak after the Minister or alternately with him this lesseneth the gravity and seriousness of the Service hindreth the exercise of Thoughts and Affections in the people and makes the worship more like a Dramatick Action wherein every one acts their part and must wait for their Q. or time of speaking and silence rather then like the solemn service of God 5. They dislike the frequent repetitions of the Lord's Prayer which in every Morning and Evening service is twice used and once for every office that is added to them as when the Letany is read or the Communion Service or a woman Churched or a Child Baptized or a Marriage Solemnized or a Person buryed so that it is not unusual to rehearse the Lords Prayer five or six times before the Liturgy service be finished and yet the Minister must use it in the Pulpit after all They could not conceive any reason or excuse to be given for this custome but a superstitious conceit of that form of words almost turning them into the Nature of a Charm as if they could not be used too often and the very use of them made all other service the more acceptable 6. The corrupt Translations of the Scripture used in the Liturgy that there may and ever will be impersections in and doubts about Translation of Scripture whilst mens Knowledge is imperperfect and their Judgments diverse is granted by all but the Translations in the Liturgy in the Psalms Epistles and Gospels are grosly corrupt some contrary to the sence of the Text and in some places whole Verses omitted and the Titles of all Psalms are left out which in the Hebrew are the first verse of the Psalms and very necessary for the understanding of them therefore to oblige men to read these Translations only in the Church Service even when we have
and yet do receive and permit our Ministers among them that are Episcopally ordained but to impose upon them that were Ministers already and had performed all offices as Ministers many years and many of them with good success and who could not if they would be ordained by Bishops for near twenty years before there being also no Law or Canon requiring all the Ministers of the Church of England to be ordained by a Bishop as necessary to their Ministry I say now to impose upon these men that they must leave their places or be ordained by the Bishop was purposely to cast a stumbling block before them not easily to be passed over for hereby they must acknowledge Presbyterian Ordination to be unlawfull contrary to the judgment and practise of all Ages and Churches Vid. Blandel Apol. C. 2. and Masons vind of the Ordin of Ref. Churches and particularly of our own till this time and also acknowledge themselves all this while to have been no Ministers and their Baptism to be no Baptism unless Lay-men may Baptize which is contrary to the Common Prayer book reformed by K. James in that point who could do this that have not consigned over their Conscience to the will of men 6. The Act further requires that all Ministers whether ordained or to be ordained should before the Ordinary make this following subscription I. A. B. do declare that it is not Lawfull upon any pretence whatsoever to take arms against the King and that I do abhor that trayterous position of taking Arms by his authority against his Person or against those that are Commissioned by him and than I will conform to the Liturgy of the Church of England as it is now by Law established and I do declare that I do hold there lies on Obligation upon me or any other person from the Oath commonly called the Solemn League and Covenant to endeavour any change or alteration of Government either in Church or State and that the same was in it self an Vnlawfull Oath and imposed upon the Subjects of this Realm against the known Laws and Liberties of this Kingdom The two first clauses of this subscription are meerly civil concerning Civil Government and some circumstances of that Government not the substance of it and things greatly controverted amongst Lawyers and Statesmen Now to impose such things upon Ministers of the Gospel that belong not to their office to know much less to determine is very unreasonable and to impose things concerning secular affairs as Conditions or Terms of being ordained Ministers of the Gospel is a great usurpation on the Authority of Chirst as if he must not have Ministers in his Church unless they engage at the same time to serve the particular ends of a State Besides the first caluse viz. That it is unlawfull to take up Arms against the King upon any pretence whatsoever is doubtfull in the sence viz whether it respect the Law of the Land or the Law of God and therefore cannot with good Conscience be subscribed And if it be meant of the Law of God it is against the judgment of the best Lawyers as well as of the best Divines it hath no tolerable proof from Scripture They that abuse the 13th to the Romans to that purpose forget or are ignorant that Nero whom they say the Apostle meant was adjudged a publick Enemy of the Senate of Rome and sentenced to dye it is therefore a most unreasonable thing that this should be imposed to be subscribed by all young men entring into the Ministry which may by the Canons be at the Age of 24 years and by practise seldom exceeds before they can be fit to judge of such points The second clause viz. I abhorre c. in its full extent is against the known Lawes and practise of the Land in divers instances given by others and practised in several Causes in his now Majesties Reign And must Ministers be turned out and be debarred of the Ministry unless they will wound their own and their Countreys Rights and liberties and that for the most part before they understand what they doe Moreover that the true meaning of these two clauses is a snare to the people and dangerous to their Rights and Priviledges contrary to all the lax interpretations devised by some appeareth beyond contradiction by the sence that the House of Peers gave of them both the words and design of imposing when they so vigorously opposed its being made a Test for all Parliament men in all future Ages And let it be remembred that these were the Law-makers and most of them persons concerned in making this Law therefore best knew the meaning of those passages and also had Authority to declare the sence of them and were yet sitting in that same Parliament that made the law The third clause in this subscription is I will conform to the Lyturgy of the Church of England This was to oblige the young Fellows of Colledges and Tutors in the Universities before they came to give Assent and Consent and to be a double cord upon the Ministry But many who could silently conform cannot solemnly subscribe a promise to conform whereby they pre-engage themselves against all change of their judgments There fourth clause is That I hold that there lies no obligation on me from the Covenant nor upon any other that took it to endeavour any alteration in Government in Church or State There is scarce a parallel in all History to this That a man should be compell'd to swear for others that they are not obliged by an Oath that they took The imposers might as well have said we will make you swear to any thing we please or else you shall not continue in the Church But the Non-conformists desire to be satisfied how the King to pass by all others who swore to prosecute the ends of the Covenant in a most Publick and solemn manner and that before he had sworn to maintain Episcopacy and agreed to take it upon mature deliberation and advice and that at Breda when he was under no fear or constraint how he should not be bound to the Reformation he then promised and what man can absolve him from that Oath especially an English Parliament when that Oath was made to the Stots it being an unquestionable rule That none can release another from a lawful Oath but those to whom the Oath was made and into whose power the Jurer hath put himself by that Oath This ought to have been first cleared and not rigorously imposed Lastly It must be subscribed That the Covenant in it self was an unlawful Oath which the Non-conformists dissallowing our English Prelacy can by no means assent to And that it was imposed against the known Lawes and Liberties of this land which few Ministers have law enough to know and therefore it ought not to be made a condition of the Ministry to subscribe it The Non-conformists find that this Act is wholly contrived to make them
disown and disparage that Reformation which they had been engaged in for twenty year and to make themselves transgressors to reproach their Brethren that were dead to disparage all the Providences of God in their behalf and to villifie the success of their own Ministry and the growth of Religion and Sobriety in the Nation which they had seen and been instruments of and moreover to engage them against all endeavor of Reformation for the future and all those principles which their pious Predecessors had delivered to them And therefore they think he that can do this is a servant of men and not of Christ They do not justifie all proceedings in the endeavours for Reformation never any such thing was attempted without many infirmities in the best and transvers designs in selfish men There were never more Heresies Schismes and Superstitions in the Church then were in the Apostles dayes and those that immediately succeeded proportionable to the number of Christians the Gospel being then but setting up in the world But the Reformation it self being good and necessary and the effects of it as to Religion manifest they cannot revile or renounce without condemning those principles which animated them to bring in the King without regard of their own peersonal peace or interest It is said that Reformation wanted Authority it did so such as should make it National but selves and Rulers ought to protect them in it and not to trouble them for it or force them from it CHAP. VI. The Judgment and Practise of the present Non-conformists concerning Communion with and Separation from the Church of England HAving given the Principle Reasons why many Ministers both formerly and in this present Age cannot conform i. e. approve and subscribe to the Lyttergy of the Church of England as it contains all things belonging to Publick Worship It is needful that we set down what are their thoughts concerning their present case and what their practise ought to be in reference to the Church of England that their friends may not mistake and think they maintain principles of Anarchy and Confusion which if they did they would long since have come to nought and that their ill-willers may not have oportunity to slander them by misrepresenting them as enemies to all Government and as inconsistent with themselves as this Dr. hath done Therefore 1. The Non conformists conceive the case betwixt them and the Conformists Clergy to be much the same as betwixt the Lutherans and Calvinists in Germany or betwixt the Papists and Protestants since the Council of PTrent i. e. differences are come to the highest extremity under blood and that only because it is not in Clergy mens power and are utterly irreconcileable The Lutherans formerly had some men amongst them of some moderation and the things in question betwixt them and the Calvinists wer disputed and debated and men left to their liberty both in judgment and practice but when they got strength enough then they imposed their subscriptions deposed and imprissoned the Calvinists enveighed against them with all bitterness will admit of no treaties of Reconciliation and finally are so obstinately fixed in their own way as that they will much rather go three steps backwards to Rome then come one forwards toward the Calvinists the Papists also though they earnestly opposed the Reformation yet they maintained disputes and debates held conferences and consultations with our first Reformers and forbore violence at least by means of the Princes a good while so that there was hopes the Church might have been reformed without any fatal breach hCharles 5th then Emperour and Francis the 1st K. of France and others carnestly endeavouring to bring it about but when after all the Councill that had been desired on both sides met at Trent and excluded the Protestants from voting amongst them and established all the errours and corruptions of the Church of Rome which the Protestants condemned and cursed all the Doctrines and Practises of the Protestants point by point that they should have heard and examined And finally ordered all that should be ordained to the Ministry to subscribe to this Council There was now no more hope of Reformation of the Church or of pacification betwixt dissenting parties Thus the Non-conformist being of the same date with the Conformists Bishop Hooper Bish Coverdale Mr. Rogers Mr. Bradford with others of the first Reformers being dissatisfied with the established Lyturgy and still more and more successively in after Ages were at first treated like brethren and though the Lyturgy was established by Law by K. Edw. and Q. Eliz. yet they required not subcriptions to sit or approbation of it being content with a silent practise of what was enjoyned and very frequently passed over with silence the omission or non-practise of the Ceremonies and other things enjoined till Arch-Bishop Whitgifts dayes all which time the Non-comformists had still hopes things might have been accommodated and they appplied themselves to Princes and Parliaments to that end At length the Canons in 1605 made by the whole Convocation but with as fair play as those at Trent and ratified by the King established all things that the Non-comformists complained of and that not in the gross but point by point and fortified them with the Censures of the Church against all Dissenters and finally required all Ministers to approve the Lyturgy by subscription Whereupon many werer turned out at present and many kept from the Ministry nevertheless these subscriptions were private before the Bishops and Ordinaries who might and did frequently either omit the subscription or qualifie it with such interpretations that many who were in their Judgments Nonconformists could and did still get into and continue in places and those who were driven out of one Diocess were frequently suffered to preach in another and they who could not be ordained by Bishops would procure Ordination in other Protestant Countreys so that here was a little alleviation There was also one ground of hope elft viz. these Canons were not Law another King yea the same that approved them might have altered them and therefore the Non-conformists stretched their patience to the utmost hoping that at last their afflictions might be looked on by them that had power to remedy them and some appearance of it there was under the long Parliament especially when the King and they were upon terms of pacification But behold the Conclusion We have at length the private subscription to the Common prayer Book turned into a Publick solemn Declaration in the Congregation and that in prescript form of words that there may be no moderation And this to extend to the unfeigned approbation of the use of every thing contained in the Book And these Episcopal Canons turned into a standing law which equally extends to all parts of the Realm and to all times and ages successively as much as men can oblige them so that there can easily be no alteration And besides all this they must not only
of the Parishes any more then the Non-Residents may plead that they cannot reside with their own people or perform Ministerial duties to them because they must hold Communion with them amongst whom they dwell Thus the Dr in all his book hath said nothing directly to the question in hand but the Terms of Communion he saith are the same now as at the first Reformation but as to the Ministers this is apparently otherwise such Subscriptions and Declarations being required of them as no History can match except those imposed on the Jansenists in France of which ours seem to be an immitation The contrivers of our impositions being then in France when the Jansenists were removed from all Ecclesiastical Places by a like artifice as we afterwards were If he mean the Terms of Communion that concern the people as he elsewhere expresseth himself and restrains them to the Terms imposed by Law this is nothing to the purpose for the Ministers though they should submit to those terms when they act as private men may nevertheless be bound not to for sake the exercise of their Ministry Besides there is a Fallacy in restraining the Terms to those enjoyned by Law what if neither Ministers nor people can enjoy the benefit of the Law but new terms are imposed on them without Law as were the subscription to the Service Book Can. 36. whereby so many worthy Ministers were turned out in K. Jame's time the Reading of the book for Soorts on the Lords Day and the Reading of the Prayer against the Scots and the order for Preaching but once a Sabbath and then not to exceed an hour for disobeying which more were rejected in the late King's time and many such are still continued viz the constant Reading of the Communion Service though there be no Sacrament which makes the Prayers more tedious and fuller of Repitions then they need to be and also straitneth the Preacher if it do not hinder the Sermon the placeing the Communion Table and Railing it like an Altar and compelling the Communicants to come up by parcels to kneel before it contrary to Q. Eliz. injunctions must the people submit still because these things are imposed by Law do not innovations and corruptions come into the Church by degrees and by connivance at first and afterwards when their Authors are strong enough they are then established by Laws and Canons And yet the Argument holdeth not the things imposed might be submitted to at the first Reformation ergo they must be so still The Jewish Ceremonies were tolerated and practised by the Apostle Paul in the beginning of the Gospel and yet when false teachers and other peevish or timorous men contended for the observation of them still when the reason of it viz not offending the Jews was ceased and they were an hindrance to the Gospel then the same Apostle would not give place to them no not for an hour though Peter and Barnabas joyned with them Gal. 2.3.4.5 and ver 11. to the 18. Nor doth our practise reflect on our first Reformers unless they had been extraordinarily inspired to that work then indeed to vary from them or endeavour to correct them would be to reproach the Spirit by whom they acted But if they made that Reformation only as good and wise men acting according to Principles of Piety and Prudence as farr as they could in their circumstances it is no disparagement to them if others vary from them according to the times and circumstanees they live in My L. Bacon observes that in civil matters our Parliament does dayly alter our Laws Bacon 's Essays and suit them to the present times and case of the people yet this is thought no disparagement to the Wisdom or Justice of their Ancestours in former Parliaments but the Church â—â—eth almost buried in the Rubbish of time and this must not be removed out of Veneration forsooth to Antiquity The best men not inspired can but do what is best for their own time we should therefore inquire not only whether the terms of Communion be the same now that they were at the first Reformation but also whether those terms be as necessary as Tolerable and as fit to be submitted to now as they wre then Nor did our Reformers expect that their endeavours should be made an unalterable Standard to all posterity The exprest in their Preface to the Common-Prayer Book their mind this purpose viz. That they had done what they could in reforming the Church and the Liturgy according to their light and as their times would bear and that they hoped those that came after would be able to do more and go further This I have heard from divers Ancient and Credible Persons who remembred they had read this passage in the said Preface though it be now left out And it is the more unreasonable to urge the platform of the first Reformation as a Rule not to be altered though in disputable and mutable things because some of these Reformers both Ministers and People of that time disliked some things that were imposed and because they were yoked with some Papists who dissembled their Religion that they might both keep their places and more effectually hinder the Reformation as Bishop Cranmer is said to have complained How ever the thing was an unquestionable Truth Nor is it altogether true which he saith that the dislike of our Liturgy or Ceremonies was wholly brought from abroad by Hooper Rogers c. such as had travelled in Germany and Helvetia where Cranmer himself had also been a considerable time But it sprang up at home also together with the first seeds of the Reformation Almongst Wicklif's Opinion recited by Mr. Fox and charged on him by his Adversaries there by many pieces of the present Non-Con-formity relating to Discipline and Ceremonies * Church Hist Cont. and Dr. Fuller reports that in the latter end of K. Henry 8th many Articles were complained of in the Convocation as being now common among the People as against Lent most of the Ceremonies and such like It is natural for Christians not only to desire to hear true Doctrine and to have true Worship but to have that Doctrine and worship maintained by such Discipline and expressed by such Ceremonies or Circumstances as are allowed by it and agreeable to it and not by exotick things of mans device and humour It is true then Conformity and Non-conformity were Twins conceived and Born together in the Womb of our Church and it is as true that Non-Conformity put forth its hand first though Conformity had the hap first to break and to be Midwifed into into the world by Law But indeed is it a Reflection on our first Reformers to desire to mend what they were not peremptory in and some of them disliked And is it no dishonour to them to change the Doctrine then establisht in chief Articles of Faith viz. the Pelagian and Arminian points which have so long reigned amongst us And
necessary to Salvation which he proves because they are imposed with greater Sanctions looked after with greater Vigilance and the neglect of them punished with greater Penalties then many things necessary to Salvation are and in all respects they are made equall with the most necessary things the greatest rewards being given and promised to the obedient even Heaven it self and the greatest punishments inflicted and threatned against the disobedient Hell it self not left out of the number It was said by one B. of Worcest Letter against Baxter that they do not punish the neglect of Ceremouies so heavily for the weight of the things themselves but for the breach of order and the contempt of the Church in such disobedience Ans Thus God himself punishing for the neglect or breach of any of his Positive Commands doth not punish for the weight or moment of the thing for he declares he values not Sacrifices nor Offerings but for Disobedience to and contempt of his Infinite Majesty and yet as he hath power to impose what he pleaseth on his Creatures so he hath that Infinite Wisdom and Goodness in his Nature that inclines him to impose nothing but for good reasons and the Creatures good what power then will the Church arrogate to her self Besides by this argument all offences against the State may be made Capital because they contemn the Magistrates Authority as well as all Offences in the Church are or may be by this Doctrine made punishable with Excommunication which depriving men of the ordinary means of Salvation doth what in them lies cast them to Hell Nor can it be conceived by impartial men that any Governours of the Church should make those things necessary and constant terms of their Communion from age to age which they do in their Conscience judge altogether indifferent and of no necessity to Salvation 8. The Non-Conformists desired that they might be excused from the Lyturgy and Government of the Church of England that they might have leave to Govern their own Churches according to that platform of Discipline that they should draw up and present to the King and that they might not be compelled to Communicate with other Parishes in things they were not satisfied in though they could own them for their Brethren who practised those things which they could not Protest pos 31. All that we crave of his Majesty and the State is that by his and there permission and under their protection and approbation it may be Lawfull for us to serve and worshiy God in all things according to his revealed will and the manner of all other Reformed Protestant Churches that have made separation from Rome that we may not be forced against our Consciences to stain and pollute the simple and sincere Worship of God prescribed in his Word with any humane Traditions and Rites whatsoever but that in Divine Worship we may be actors only of those things that may for matter or manner either in general or special be concluded out of the word of God also to this end that it may be Lawfull for us to exhibit unto them and unto their Censure a true and sincere confession of our Faith containing the main grounds of our Religion unto which all other Doctrines are to be Consonant as also a form of Divine Worship and Ecclesiastical Government in like manner warranted by the word and to be observed of us all under any Civil Punishment that it shall please the said Majesty and State to inflict vnder whose authority alone we desire to exercise the same and unto whose punishment alone we desire to be subject if we shall offend against any of these Laws and Canons that themselves shall approve in manner aforesaid and our desire is not to Worship God in Dark Corners but in such publick places and at such convenient times as it shall please them to assign to the intent that they and their Officers may be better take notice of our offences if any shall be committed in our Congregations and assemblies that they may punish the same accordingly And we desire we may be subject to no other Spiritual Lords but unto Christ nor unto any other Temporal Lords but unto themselves whom alone in this earth we desire to make our Judges and Supreame Governours and overseers in all causes Ecclesiastical whatsoever renouncing as Antichristian all such Ecclesiastical powers as arrogaâ—e and assume unto themselves under any pretence of the Law of God or man the said power which we acknowledge only to be due to the Civil Magistrate And Pos 32. We crave in all dutiful manner that which the very Law of nature yields unto us that for as much as they are most malicious enemies unto us and do apparently thirst either after our blood or shipwrack of our faith and Consciences that they may not henceforth be our Judges in these causes but that we may both of us stand as parties at the barre of the Civil Magistrate to be tryed in those differences that are between us and that when they shall Publickly malign or slander us or our cause it may be lawful for us in a dutiful sober peaceable and modest manner without personal reproach or disgrace in as publick manner to justifie our selves and then in stead of that silly mock service to the King of wearing a linnen rag upon our backs or making a Christless cross upon a babies face we shall be ready to perform and yield triple homage service and tribute unto him and shall think our lives and all that we have too vile to spend in the service of him and the civil State under him Thus much for their principles From all which we may fairly inferr 1. That the old Non-Conformists generally did not only allow of Separation from the Church of England in its National Constitution under Arch-Bishops and their Officers as lawful but they did actually practise and maintain such Separation Forasmuch as they declared the Hierarchy to be Antichristian deragatory to Christs Government over his Church contrary to the Constitution and Nature of the Church under the Gospel and also thought it inconsistent with the Kings necessary and immediate Supremacy over all Churches and upon this account they insisted only upon their Parish Relations accounting Parishes the only Churches and the Ministers of them the only Pastors 2. That they did generally live in Non-Communion with the Church of England as to the Ceremonies and many parts of the Lyturgy This is evident because they thought the Ceremonies unlawful and therefore though they continued in their Churches yet none of them would use the Cross in Baptism few would wear the Surplice none would compell the People to kneel at the Communion and many gave it without kneeling yea many would not read the Common-Prayers others but some pieces of them contenting themselves either with Lectures without charge of a Parish or else having those under them that could read to do it for them All their Care
Dissent from the Church of England ever since the Reformation BEfore we come to apply the foregoing Rules concerning Churches their Communion and Separation to our particular case it is convenient to give the World a true Character of Non-conformists with the grounds of their Non-conformity that it may be the better judged whether they are guilty of sinful Separation or not and this I shall do First In general shewing what were the reasons whereupon all that have gone under the name of Non-conformists since K. Edw. 6th Reformation have dissented from the established way of the Church of England Secondly more particularly what is the case of the present Non-conformists and the Reasons of their Dissent and Suffering Of the First in this Chapter When Pious K. Edw. 6th by the advice of the Council and some Bishops about the Year of our Lord 1549 and 1550 renounced Popery and instituted a new Liturgy as a form of publick Prayers Administration of Sacraments with other Rites and Ceremonies as also of ordaining Bishops Priests and Deacons in and for the Church of England immediately many good and learned men especially such as had Travelled in Germany and Switzerland among the First reformed Churches were dissatisfied with this Model of reformation as imperfect and short of what the Scriptures required and most other reformed Churches had attained to and also as symbolizing too much with Rome in the manner of publick Prayers in Ceremonies and Church Government they gladly embraced the good beginnings of reformation and heartily joyned in the endeavour of cleansing God's House but they were sorry the work stopped almost in the beginning and that some out of ignorance of the Truth and too much respect to the Romish Religion in which they were bred did strive to recede from it as little as might be with whom others joyned some for fear of Tumults thinking they had gone as far as the people at that time would bear others for reasons of State being willing to keep the publick Order and Government of the Church as much as might be under the command of the Civil Magistrate and some as it fares in all cases being Popish in Heart yet seemingly joyned with the Reformers in framing their Liturgy only that they might undermine and hinder them in making a through reformation The number of these who were dissatisfied with the present establishment dayly increased as the Protestants multiplyed so that in Q. Mary's Reign but seven years after there was a number of these at Franckford only enough to make up a Congregation and to have Ministers of their own and to keep publick Assemblies in a Church allowed them by the Magistrates who thinking themselves to be now at their own Liberty laid aside the Liturgy of the Church of England and composed a new short one for themselves after the manner of other reformed Churches In the Reign of Q. Elizabeth the Dissenters increased and were called Non-conformists and Puritans and now the Ecclesiastical State began to take notice of them to remove some of them from their preferments and imployments and to encense the Civil Magistrate against them nevertheless they increased in number and reverence with the People the Divinity-Professours of both Universities and many others eminent for piety and learning were then reckoned Puritanes and some suffered as such King James shewed himself more displeased with them and resolved to have Rooted them out of the Church yet in his time 750 Ministers subscribed a Petition to him for reformation of things yet amiss in the Church In his Sons Reign the Papists who were now got to Court and had both Favour and Power joyned their interests with the Bishops to Root out these Non-conformists as those that were most contrary to them seeing they disliked the Bishops and their Liturgy for coming so near to them and how many worthy Ministers and thousands of the best people were driven into Forreign Countries and those that stayed at home were severely treated for the space of 16 years and yet like Israel in Egypt the more they were oppressed the more they increased Nor have their numbers been diminished or their cause disparaged ever since notwithstanding the great endeavours to cast odium upon the one and suppress the other Dr Fuller wittily sums up this History thus Non-conformity was conceived and bred in King Edward s Dayâ— it was born at Franckford in the Reign of Q. Mary under Q. Elizabeth it was in its Child-hood in K. James s time it grew to be a good tall stripling and under Charles 1st it grew to be so strong a man as to unhorse its opposite prelacy and to get into the Saddle thus He and I add that the turning on t of 2000 Non-conformists out of the Ministry and Vniversities in 1662 was no argument that this man was past his full Strength or declining to deerepid age Now the reasons of the dissent of so many for serveral Generations have been principally these Rea. 1. The First taken from their dissatisfactions with and objections against the Liturgy they disallow not a Liturgy or Directory rather viz a prescribed order and rule for the exercise of publick worship in which all might agree and generally conform to prevent confusion yea and to satisfy their Episcopal Brethren they could be content with a short Liturgy prescribing the Form of Prayer and Administration of Sacraments and other publick offices provided nothing but an questionable doctrine and duty and necessary order might be thrust into it and Ministers especially after they come to some years and experience might be left to use it at their discretion so that the Liturgy may be a Rule of Concord a Testimony of the consent and agreement of the Churches in Doctrine and Worship and a Guide to young men entring into the Ministry but not a Snare to any much less to hinder the exercise of the gifts of the Spirit which are given to the Ministry on purpose to edify the Church with Eph. 4.11 12. c. And such as these are the Liturgies of most reformed Churches and to this purpose only But against our Liturgy they excepted 1. That it obliged all Ministers without limitation all the days of their lives to the same form of words in all publick worship whether it would suit with the condition of the people or the circumstances of providence or not also that it was so large as that it did mostly prevent the use of Ministers own Gifts or made them seem but superfluous additions this they conceived to be directly contrary to the institution and office of the Ministry which was appointed by Christ and furnished by him with his Spirit that they might to the worlds end administer all his Ordinances to his Church viva voce as the Spirit should give every man ability and particularly fit him for the people he was to take charge of they are indeed by their office obliged to the Holy Scriptures the words as well as sense as