as much as ever was in the godly Kings of Judah of old or was at first claimed by the first Christian Emperors Yet are there some who although they are fed and warmed promoted and dignified by the effects of the Magistrates power in and about Religion who will not allow that any thing is ascribed unto him unless we grant that it is in his rightful Power and his Duty to coerce and punish with all sorts of Mulcts spoiling of Goods Imprisonments Banishments and in some cases Death itself such Persons as hold the Head and all the fundamental Principles of Christian Religion entire whose Worship is free from Idolatry whose Conversations are peaceable and useful unless in all things they comply with themselves when possibly some of them may be as useful in and unto the Church of God as those that would have them so dealt withal And it may be common prudence would advise a forbearance of too much severity in Charges on others for changing their Opinions lest a provocation unto a Recrimination on them that make them should arise of changing their Opinions also not without an appearing aspect to their own interests But we have some among the Nonconformists who are so accustomed not only unto such undue Charges as that here insisted on but unto such unjust Accusations false Reports malicious Untruths concerning Them their Words Doctrine and Practises which being invented by a few ill men are trumpeted abroad with triumph by many as that they are come to a resolution never to concern themselves in them any more 2. As unto the state of the Question we are told That he speaks not of the Separation or distinct Communion of whole Churches from each other which according to the Scripture Antiquity and Reason have a just Right and Power to Govern and Reform themselves By whole Churches I mean the Churches of such Nations which upon the decay of the Roman Empire resumed their just Right of Government to themselves and upon their owning Christianity incorporated into one Christian Society under the same common Tyes and Rules of Order and Government Pag. 16. I do suppose that particular Churches or Congregations are hereby exempted from all guilt of Schism in not complying with Rules of Communion imposed on them by other Churches I am sure according unto the Principles of Nonconformists they are so For they judge that particular or Congregational Churches stated with their Officers according to the Order of the Gospel are entire Churches that have a just Right and Power to Govern and Reform themselves Until this be disproved until it be proved either that they are not Churches because they are Congregational or that although they are Churches yet they have no Power to Govern and Reform themselves they are free from the guilt of Schism in their so doing But the Reverend Author seems in the ensuing Discourse to appropriate this Right and Power unto National Churches whose Rise he assigns unto the Dissolution of the Roman Empire and the Alteration of the Church Government into that of distinct Kingdoms and Provinces But this is a thing that fell out so long after the Institution of Churches and Propagation of Christian Religion that we are not at all concerned in it especially considering that the occasion and means of the Constitution of such Churches was wholly Foreign unto Religion and the Concerns of it The Right and Power of Governing and Reforming themselves here spoken of is that which is given by Christ himself unto his Churches nor do I know else where they should have it Wherefore those National Provincial Churches which arose upon the Dissolution of the Roman Empire must first be proved to be of his Institution before they can be allowed to have their Power given them by Jesus Christ. In what Kings Potentates and other Supream Magistrates might doe to accommodate the outward Profession of Religion unto their Rule and the Interest thereof we are not at all concerned nor will give interruption unto any of them whilest they impose not the Religious observation of their Constitutions unto that end upon our Consciences and Practice Our sole enquiry is what our Lord Jesus Christ hath ordained which if we are compliant withall we shall fear neither this nor any other Charge of the like nature But to give strength hereunto it is added Just as several Famâ—â—â—â—â— united make one Kingdom which at first had a distinct and independent Power but it would make strange confusion in the World to reduce Kingdoms back again to Families because at first they were made up of them pag. 17. Which is again insisted on pag. 31. But the case is not the same For if indeed God had appointed no other Civil Government in the World but that of Families I should not much oppose them who would endeavour peaceably to reduce all Government thereunto But whereas we are certain that God by the Light of the Law of Nature by the Ends and Use of the Creation of Man and by express Revelation in his Word hath by his own Authority appointed and approved other sorts of Civil Government in Kingdoms and Common-weals we esteem it not only a madness to endeavour a Reduction of all Government into Families as unto the possibility of the thing but a direct opposition unto the Authority Command and Institution of God So if these National Churches were of the immediate Institution of Christ himself we should no more plead the exemption of particular Churches from any Power given them by Christ as such than we do to exempt private Families from the lawful Government of publick Magistrates And we must also adde that whatever be their Original and Constitution if all their Governours were as the Apostles yet have they no power but what is for Edification and not for Destruction If they do or shall appoint and impose on men what tends unto the Destruction of their Souls and not unto their Edification as it is fallen out in the Church of Rome not only particular Churches but every individual Believer is warranted to withdraw from their Communion and hereon we ground the Lawfulness of our Separation from the Church of Rome without any need of a retreat unto the late Device of the Power of Provincial Churches to reform themselves Let none mistake themselves herein Believers are not made for Churches but Churches are appointed for Believers Their Edification their Guidance and Direction in the Profession of the Faith and Performance of Divine Worship in Assemblies according to the Mind of God is their use and end without which they are of no signification The end of Christ in the constitution of his Churches was not the moulding of his Disciples into such Ecclesiastical shapes as might be subservient unto the Power Interest Advantages and Dignity of them that may in any season come to be over them but to constitute a way and Order of giving such Officers unto them as might be in all things usefull
Imposition so much as pleaded or pretended from the nature of the things imposed or the refusal of complyance with those Impositions under a profession that such a complyance would be against the Light of Conscience and the best understanding in them who so refuse which they can attain of the Mind and Will of God in the Scripture 2. Whereas the parties at difference do agree in all substantial Parts of Religion and in a common Interest as unto the preservation and defence of the Protestant Religion living alike peaceably under the same Supream Authority and Civil Government whether the evils and inconveniencies mentioned are necessary and inseparable Effects of such a difference or whether they do not wholly owe themselves unto passions corrupt affections and caernal Interests of men which ought on all hands to be mortifyed and subdued For as it may be few wise men who know the nature of Conscience how delicate and tender it is what care is required in all men to keep it as a precious Jewel whose preservation from defilements and affronts God hath committed unto us under the pain of his Eternal Displeasure how unable honest men are to contravene the Light of their own minds in things of the smallest importance for any outward advantages whatever How great care diligence and accuracy ought to be used in all things relating unto the Worship of God about which he so frequently declares his Jealousie and Displeasure against those who in any thing corrupt or debase it with sundry other things of the like nature will admire that these differences are not ended among us by an absolute acquiescency of the one party in the Judgments dictates and impositions of the other so upon the Supposition before mentioned of an Agreement in all the foundations of Religion in all things from themselves and Gods appointment necessary unto Salvation of that Union of Affections which our joint Interest in the Unity of the Faith doth require and of that Union of Interest which both parties have in the Preservation of the Protestant Religion and that of Obedience and Subjection unto the same Civil Government and on the Satisfaction which the dissenting parties have in that the other do enjoy all those great advantages which the publick profession of Religion in this Kingdom is accompanied withall not in the least pretending to or contending for any share therein Many wise men do and cannot but admire that the Inconveniencies and evils pretended should ensue on this Difference as it is stated among us and that the Dissenters should be pursued with so much vehemency as they have been even unto their ruin But we must proceed in the way and Method here proposed unto us 1. The foundation whereon the Reverend Author manageth his charge of Schism with all its consequents against the Nonconformists is taken from the words of his Text and declared pag. 10 11 12 13 14. of his Book I shall not transcribe his words principally because I would not oblige my self to take notice of any thing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in such Discourses do commonly administer occasion of unnecessary strife The force of the Argument unto the best of my Understanding consists in the things that follow 1. That all Churches and the members of them by vertue of the Apostolical Precept contained in the Text ought to walk according unto Rule 2. That the Rule here intended is not the Rule of Charity and mutual forbearance in the things wherein they who agree in the foundation are differently minded or otherwise than one another But 3. This was a Standing Rule for agreement and Uniformity in Practice in Church order and Worship which the Apostles had given and delivered unto them 4. That this Rule they did not give only as Apostles but as Governours of the Church as appears from Acts 15. Wherefore what the Apostles so did that any Church hath power to do and ought to do namely to establish a Rule of all Practice in their Communion 6. That not to comply with this Rule in all things is Schisme the Schisme whereof Nonconformists are guilty This to the best of my Understanding is the entire force of the Argument insisted on and that proposed unto the best Advantage for the apprehension of its force and strength c. Let us therefore hereon a little inquire whether this will bear the weight of so great a charge as that which is built upon it and resolved into it with all the dismal consequents pretended to ensue thereon and we shall not pass by in so doing any thing that is offered to give an especial enforcement unto the charge it self But in our entrance into the consideration of these things I must needs say it is somewhat surprising unto me to see a Charge wherein the Consciences Reputations Liberty c. of so many are concerned founded on the Exposition of a Text which no sober Expositor that I know of did ever find out propose or embrace But if it be true and according unto the mind of the Holy Ghost this ought to be no disparagement unto it though it be applyed unto such an end This is that which we are to examine I say therefore 1. We no way doubt but that the Apostles did give Rules of Faith Obedience and Worship not only unto private Christians but to whole Churches also which we find recorded in the Scripture Unto all these Rules we do declare our assent and consent with an entire conformity and do hope that with indifferent unbiassed Persons this is enough to free us from the charge of Schisme 2. For the Rule here intended some take it to be the Rule of Faith in general or Divine Revelation Some to be the Rule of Charity and Brotherly condescention Some to be the particular Rule here laid down of walking together in the different Measures of Faith Light and Knowledge which we do attain unto The Apostle in the foregoing Verses having given an account of the glorious Excellencies of the Mysteries of the Gospel and of his own endeavour after the full attainment of them yet affirms that he had not attained unto that Perfection in the comprehension of them which he designed and aimed at Herein in the instance of himself he declares the condition of the best Believers in this Life which is not a full measure and perfection in the comprehension of the Truths of the Gospel or enjoyment of the things themselves contained in them But withall he declares their Duty in pressing continually by all means after that measure of Attainment which is proposed unto their acquisition Hereupon he supposes what will certainly ensue on the common pursuit of this design which is that men will come unto different Attainments have different measures of light and knowledge yea and different conceptions or opinions about these things some will be otherwise minded than other some will be in some things only Hereupon he gives Direction how they should
means for the attaining of that End And we do believe that in the present state of the Differences among us an issue whereof is not suddenly to be expected in an absolute Agreement in Opinion and Judgement about them that the Rule of the Scripture the Example of the first Churches the nature of Christian Religion and the present Interest of the Protestant Religion among us doth call for mutual forbearance with mutual Love and Peaceable walking therein And we begin to hope that whereas it is confessed that the Foundations of Christian Religion are preserved entire among us all and it is evident that those who dissent from the present Ecclesiastical Establishments or any of them are as ready to do and suffer what they shall be Lawfully called unto in the Defence and for the Preservation of the Protestant Religion wise Men will begin to think that it is better for them to take up quietly in what the Law hath provided for them and not turmoil themselves and others in seeking to put an end unto these Differences by force and compulsion which by these ways they will never whilst they live attain unto And we do suppose that many of them who do cordially own and seek the Preservation of the Protestant Religion in this Nation Men I mean of Authority Power and Interest will be no more instrumental to help one Party ruine and destroy another unduely weakening the whole Interest of Protestantisme thereby but considering how little the concern of themselves or their Posterity can be in these lesser differences in comparison of what it is in the whole Protestant cause will endeavour their utmost to procure an equal Liberty though not equal outward Advantages for all that are firm and stable in their Profession of that Protestant Religion which is established by Law in this Kingdom I know that Learned and Eloquent men such as this Author is are able to declaim against mutual forbearance in these things with probable Pleas and Pretences of evil consequents which will ensue thereon And I do know that others though not with equal Learning or Eloquence do declare and set forth the Inequality Unrighteousness and Destructive Events of a contrary course or the use of force and compulsion in this cause But it must be granted that the Evil consequences pretended on a mutual forbearance do follow from the corrupt Affections and Passions of Men and not from the thing it self but all the evils which will follow on force and compulsion do naturally arise from the thing it self I shall close this part of my Discourse with an Observation on that wherewith it is closed by this Author in his management of it Saith he to withdraw from each other into separate congregations tempts some to spiritual Pride and Scorn and Contempt of others as of a more carnal and worldly Church then themselves and provokes others to lay open the follies and indiscretions and immoralities of those who pretend to so much Purity and Spirituality above their Brethren pag. 32 33. If there be any unto whom this is such a Temptation as is mentioned in the first place and being so doth prevail upon them it is their sin arising from their own Lusts by which every Man is tempted and is not at all occasioned by the thing it self and for the other part let those who delight in that work proceed as they shall see cause For if they charge upon us things that are really Foolish Indiscreet and Immoral as in many things we sin all we hope we shall learn what to amend and to be diligent therein as for other Reasons so because of our Observers But if they do what some have done and others yet continue to do fill their Discourses with false Malicious Defamations with Scorn Contempt Railing and Revilings Scandalous unto Christian Religion like a Sermon lately preached before my Lord Mayor and since put in Print I intend not that under consideration we are no way concerned in what they do or say nor do as we know of suffer any disadvantage thereby yea such Persons are beneath the offence and contempt of all Men pretending unto the least of Wisdom and Sobriety For what remains of this Discourse I esteem not my self concerned to insist on the Examination of it For I would not so express my Judgment in these things as some are here represented to declare themselves And I know that those who are principally reflected on are able to defend both their Principles and Practices And besides I hear in the Retirement wherein I live and wherein I dye dayly that some of those most immediately concerned have returned an Answer unto this Part of the Discourse under consideration I shall therefore only observe some few things that may abate the Edge of this Charge For although we judge the Defence of the Truth which we profess to be necessary when we are called thereunto yet at present for the Reasons intimated at the entrance of this Discourse we should choose that it might not be brought under debate But the Defence of our Innocency when the charge against us is such as in it self tends to our Distress and Ruine is that alone which is our present Design and which wise men no way concerned in our Non-conformity for the sake of Protestant Religion and Publick Peace of the Nation have judged necessary The Principal Strength of this Part of the Reverend Authors Discourse consists in his Application of the Reasons of the Assembly against those who desired forbearance in distinct Communion from the Rule sought then to be established unto those who now desire the same forbearance from the Church of England I will not immerse my self in that controversie nor have any contention with the dead This only I say that the case then between the Presbyterians and those who dissented from them is so vastly different from that now between the Church of England and the Non-conformists and that in so many material Instances and circumstances that no Light can be communicated unto the right determination of the latter from what was pleaded in the former In brief those who pleaded then for a kind of Uniformity or Agreement in total Communion did propose no one of those things as the condition of it which are now pleaded as the only Reasons of with-holding the same kind of Conformity from the Church of England and the Non-imposition of any such things they made the Foundation of their Plea for the compliance of others with them And those on the other side who pleaded for Liberty and forbearance in such a case as wherein there were no such Impositions did it mostly on the common Liberty which as they judged they had with their other Brethren to abide by the way which they had declared and practised long before any Rule was established unto its Prejudice And these things are sufficient to give us as unto the present case under debate an absolute inconcernment in what was then
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
Persons of any It is indeed beneath the Gravity and Dignity of this Reverend Author to bring reviling or railing Accusations against any neither will he I am sure give countenance to such a practice in others which is seldom used but by men of very mean consideration But I am not satisfied that he hath not used even great severity in Reflections on a whole Party of Men and that unprovoked Nor do I know how Persons on a Religious account can be more severely reflected on and that not only as unto their Opinions and Practises but also as unto the Sincerity of their Hearts and Honesty of their Designs than the Nonconformists are in this Sermon I have seen a Collection made of such Reflections by the hand of a Person of Honour a Member of the Church of England with his judgment upon them wherein they appear to me not to be a true resemblance or representation of Christian Love and Charity 2. A great part of this Discourse being such as became a Popular Auditory consisting in Generals on all hands acknowledged as the good of Union the evil of Schism and causeless Separation c. which will indifferently serve any Party until it be determined where the original fault and mistake doth lie I shall not at all take notice of it though it be so dress'd as to be laid at the door of Nonconformists in a readiness for an application unto their disadvantage But nothing that by way of Argument Testimony or Instance is produced to prove the Charge mentioned and the Consequents of it shall be omitted 3. Some few things may be taken notice of in the passage of the Author unto his Text of that nature is his complaint p. 2. There is just cause for many sad Reflections when neither the Miseries we have felt nor the Calamities we fear neither the terrible Judgments of God upon us nor the unexpected Deliverance vouchsafed unto us nor the common Danger we are yet in have abated Mens Heats or allayed their Passions or made them more willing to unite with our established Church and Religion But instead of that some stand at a greater Dastance if not Defiance It is acknowledged willingly by us that the warnings and calls of God unto this Nation have been great and marvellous and yet continue so to be But it is worthy our enquiry whether this be to be looked on as the onely End and Design of them that the Nonconformists do immediately in all things comply with the Established Church and Religion and are evidences of God's displeasure because they do not so when he who searcheth their hearts doth know that they would do it were it not for fear of his displeasure What if it should be the design of God in them to call the Nation and so the Church of England unto Repentance and Reformation which when all is done is the onely way of reconciling all Protestant Dissenters What if God should in them testifie against all the Atheism Profaness Sensuality that abound in this Nation unto the Publick Scandal of it with the dread and terror of those by whom they are duly considered the persons guilty of them being no way proceeded against by any Discipline of the Church nor any Reformation of the Church itself from such horrible pollutions once attempted Every man who knows any thing of Christ of his Law Gospel Rule and Discipline of the Nature End and Use of them with the Worship of God to be performed in them and by them and doth with consider the Terror of the Lord unto whom an account is to be given of these things must acknowledge that both in Persons and Things there is a necessity of Reformation among us on the utmost perils of the displeasure of Christ Jesus yet no such Reformation is so much as endeavoured in a due manner It is no Encouragement unto Conscientious Men to unite themselves absolutely and in all things unto such a Church as doth not 〈…〉 or as cannot Reform itself in such a degenerate state as that which many Churches in the world are at this day openly and visibly fallen into And to deal plainly with our Brethren if they will allow us to call them so that they may know what to expect and if it be the Will of God be directed into the onely true way of Uniting all Protestants in the onely Bands of Evangelical Union Order and Communion unless those who are concerned will endeavor and until they are enabled in some measure to effect a Reformà tion in the Ministry and People as unto their Relation to the Church as also in some things in the worship of God itself it is vain to expect that the Nonconformists should unite with the Church however established And may we not think that those many Warnings and Calls of God may have some respect unto these Abominations that are found in the Nation yea such as without a due Reformation of them will issue in our Desolation I do know that with the Nonconformists also there are Sins against the Lord their God and it will be a great addition unto their sins as also an aggravation of their guilt if they comply not with the warnings of God as they are here expressed by this Reverend Author so as to Reform whatever is amiss in them and return wholly unto God from all their wandrings But as unto those things which are usually charged on them they are such as Interest Hatred and the desire of their Ruine suggest unto the minds of their Adversaries or are used by some against their Science and Conscience to further that end without the least pretence to be raised from any thing in them their Opinions Practices or Conversation in the world Doth Atheism abound among us it is from the Differences in Religion made by Nonconformists Is there danger of Popery it is because of the Nonconformists Are the Judgments of God coming on the Nation it is for Nonconformity So was it of old with the Christians Si Tybris ascendit in maenis si Nilus non ascendit in arva si Coelum stetit si Terra movit si Fames si Lues statim Christianos ad Leonem 4. The immediate Introduction unto the opening of his Text is an account of the Differences and Divisions that were in the Primitive Churches occasioned by the Judaizing Christians who contended for the observation of the Ceremonies of the Law but some things may be added unto his account which are necessary unto the right stating of that Case as it may have any respect unto our present Differences And we may observe 1 That those with and concerning whom the Apostle dealeth in his Epistle were principally those of the Jewish Church and Nation who had own'd the Gospel professed Faith in Christ Jesus had received many of them spiritual Gifts or tasted of the powers of the world to come and did join in the worship of God in the Assemblies of the Christians I only mention
this because some places quoted usually in this matter do relate directly unto the unbelieving Jews which went up and down to oppose the Preaching of Christ and the Gospel in rage and fury stirring up Persecution everywhere against them that were employed in it 2 This sort of Persons were freely allowed by the Apostle to continue in the use of those Rites and Ceremonies which they esteemed themselves obliged unto by vertue of Moses Law granting them in all other things the priviledge of Believers and such as wherein they would not in any thing offend so do James and the Elders of the Church declare themselves Acts 21. 21 c. Yea 3 Out of tenderness unto them and to prevent all offence to be taken by them at the liberty of the Gentiles they did order that the Believers of the Gentiles should forbear for a season the use of their natural liberty in some few things whereby the other were in their common meetings as in eating and drinking together usually scandalized giving them also unto the same end direction concerning one thing evil in it self whose long usage and practice among the Gentiles had obliterated a sense of its guilt wherewith they could not but be much offended 4 With this determination or state of things thus setled by the Apostles no doubt but that a multitude of the Jewish Believers did rest content and satisfied But certain it is that with many of them it was otherwise They were no way pleased that they were left unto the freedom of their own judgment and practice in the use and observance of the legal Ceremonies but they would impose the observation of them on all the Churches of the Gentiles wherever they came Nothing would serve their turn but that all other Churches must observe their Ceremonies or they would not admit them unto communion with them And in the pursuit of this design they prevailed for a season on whole Churches to forego the liberty wherein Christ had made them free and to take on them the yoke of bondage which they imposed on them as it was with the Churches of the Galatians I have mentioned these things only to shew how remote we are from any access unto those Opinions and Practises which caused the first Divisions in Christian Churches and among all sorts of Believers We agree with our Brethren in the Faith of the Gospel as the Gentiles did with the believing Jews we have nothing to impose in Religion on the Consciences or Practises of any other Churches or Persons we are not offended that others be they many or few should use their own choice liberty and judgment in the Government Discipline Worship and Ceremonies of pretended Order nor do envy them the advantages which they have thereby we desire nothing but what the Churches of the Gentiles desired of old as the onely means to prevent division in them namely that they might not be imposed on to observe those things which they were not satisfied that it was the mind of Christ they should observe for he had taken all the Churches under his own power requiring that they should be taught to do and observe all that he commanded them and nothing else that we know of We desire no more of our Governors Rulers Brethren if they think so in the Ministry but that we be not with outward Force and destructive Penalties compelled to comply with and practise in the Worship of God such things as for our Lives and to save our selves from the greatest Ruine we cannot conceive that it is the mind of Christ that we should do and observe that whil'st we are peaceable and useful in our places firmly united unto the Body of the Protestants in this Nation which as this Author tells us is the Church of England in confession of the same Faith and common Interest for the maintenance and preservation of that one Religion which we profess we be not deprived of that Liberty which God and Nature Christ and the Gospel the Example of the Primitive Churches and the present Protestant Interest of this Nation do testifie to be our due These things being premised because I have no design to except against any thing in the Discourse of the Reverend Author of this Sermon wherein the Merit of the Cause is not immediately concerned nor to seek for advantages from Expressions nor to draw a Sawe of Contention about things not necessary unto that defence of our Innocency which alone I have undertaken as is the way of the most in the management of Controversies I shall pass on unto the Charge itself or the consideration of the Arguments and Reasons whereon all Nonconformists are charged with Schism c. But yet because there are some things insisted on by the Author in the progress of his Discourse according as he judged the method to be most convenient for the managing of his Charge which I judge not so convenient unto the present defence I shall speak briefly unto them or some of them before I proceed unto what is more expresly Argumentative As 1. He chargeth the Nonconformist Ministers for concealing their Opinions and Judgments from the People about the Lawfulness of their Communion with the Church and that for Ends easily to be discerned that is their own advantage that is they do indeed judge that it is Lawful for the People to hold Communion with the Church of England but will not let them know so much lest they should forsake their Ministry Pag. 19 20. I do not intend to speak of the terms upon which Persons are to be admitted among us to the exercise of the Function of the Ministry but of the terms of Lay-Communion i. e. those which are necessary for all Persons to join in our Prayers and Sacraments and other Offices of Divine Worship I will not say there hath been a great deal of Art to confound these two and it is easie to discern to what purpose it is but I dare say the Peoples not understanding the difference of these two Cases hath been a great occasion of the present Separation For in the judgment of some of the most impartial men of the Dissenters it this day although they think the case of the â—â—â—â—sters very hard on the account of Subscriptions and â—â—â—â—rations required of them yet they confess very little 〈◊〉 be said on the behalf of the People from whom none of those things are required So that the People are condemned in their Separation by their own Teachers but how they can Preach lawfully to a People who commit a fault in hearing them I do not understand And the same thing is yet managed with more severity Pag. 37 38. in words that I shall at large transenbe I dare say if most of the Preachers at this day in the Separate Meetings were soberly asked their judgments Whether it were lawful for the People to join with us in the Publick Assemblies they would not deny it and yet the People that
and subservient unto their Edification as is expresly affirmed Ephes. 4. 11 12 13 14. As it should seem an Opinion opposite unto this Notion of National Churches is examined and confuted Pag. 17. ibid it is a great Mistake to make the Notion of a Church barely to relate to Acts of Worship and consequently that the adequate Notion of a Church is an Assembly for Divine Worship by which means they appropriate the Name of Churches to particular Congregations Whereas if this hold true the Church must be dissolved as soon as the Congregation is broken up but if they retain the nature of a Church when they do not meet together for Worship then there is some other bond that unites them and whatever that is it constitutes the Church I am far from pretending to have read the Writings of all men upon this Subject nay I can say I have read very few of them though I never avoided the reading of any thing written against the way and order which I approve of Wherefore there may be some as far as I know who have maintained this Notion of a Church or that it is only an Assembly for Divine Worship but for my part I never read nor heard of any who was of this Judgment Assemblyes for Divine Worship we account indispensably necessary for the Edification of the Churches but that this is that which gives them their Constitution and formeth that which is the bond of their Union none of the Nonconformists as I know of do Judge For it will not only hence follow as the Reverend Author observes that the Church is dissolved when the Congregation is broken up on which account Churches at this time would be dissolved almost every Week whether they would or no but that any sort of Persons who have no Church-Relation unto one another meeting occasionally for Divine Worship do constitute a Church which it may be within an hour they cease to be It is not therefore on this account that we appropriate the Name of Churches unto particular Congregations There is quite another way and means another Bond of Union whereby particular Churches are constituted which hath been sufficiently declared But if the meaning of the appropriating the Name of Churches unto particular Congregations be that those Societies which have not or which cannot have Assemblies for divine Worship are not Churches properly so called it is a thing of another consideration that need not here be insisted on But when such Societies as whose bounds and limits are not of Divine Institution as were those of the National Church of the Jews no nor yet of the Prudence and wisdom of men as were the distribution of the ancient Church into Patriarchates and Diocesses but a meer natural and necessary consequent of that prevailing Sword which on the Dissolution of the Roman Empire erected distinct Kingdoms and Dominions as men were able such Societies as are not capable of any Religious Assemblies for Divine Worship and the ministration of Christian Discipline in them such as are forced to invent and maintaine an Union by ways and means and Officers and orders which the Scripture knows nothing of are proved to be Churches of Christs Institution I shall embrace them as such In the mean time let them pass at their own proper rate and value which the Stamp of Civil Authority hath put upon them What is further discoursed by the Author on this Subject proceeding no further but why may it not be so and so we are not concerned in 3. Pag. 23 24. There is a Distribution of all Dissenters into two Parties 1. Such as say That although they are in a state of Separation from our Church yet this separation is no sin 2. Such as say That a state of Separation would be sin but notwithstanding their meeting in different places yet they are not in a state of Separation The Difference of these two Parties seems to me to be only in the different ways of expressing themselves the one granting the use of the word Separation in this case which others will not admit For their Practice so far as I can observe is one and the same and therefore their Principles must be so also though they choose several ways of expressing them Both sorts intended do plead that in sundry things they have communion with the Church of England and in some things they have not nor can have it so Some knowing the word Separation to be of an indifferent signification and to be determined as unto its sence by what it is applyed unto do not contend but that if any will have it so the state wherein they are should be denominated from their dissent unto those things wherein they cannot hold communion with the Church of England and so are not offended if you call it a state of Separation how best this hinders not but that they continue their Communion with the Church of England as was before mentioned Others seem to take Separation in the same sence with Schisme which is alwayes evil Or at least they pretend it is their Right to have the Denomination of their state taken from what they agree in with the Church of England and not from their dissent in other things from it And therefore they continue in a Practice suitable unto that dissent Wherefore I judge that there is no need of this Distinction but both parties intended are equally concerned in the Charge that is laid against them for their dissent in some things from the Church These things being premised that we may not be diverted from the substance of the cause in hand as they would otherwise occurre unto us in our progress I shall proceed unto the consideration of the Charge it self laid against the Nonconformists and the arguings whereby it is endeavoured to be confirmed The Charge is That all the Nonconformists of one sort or another that is Presbyterians and Independents are guilty of sin of a sinful Separation from the Church of England and therefore as they live in a known sin so they are the Cause thereby of great evils confusions disturbances among our selves and of danger unto the whole Protestant Religion whence it is meet that they should c. The matter of Fact being thus far mutually acknowledged that there is such a stated Difference between the Church of England and the Nonconformists the next Enquiry naturally should be on these two Heads 1. Who or what is the cause of this Difference or Distance without which we cannot judge aright on whom the blame of it is to be charged For that all men are not presently to be condemned for the withdrawing from the Communion of any Church because they do so without a due Examination of the causes for which they do it will be acknowledged by all Protestants In plain terms our Enquiry is whether the cause hereof be on the one hand the Imposition of terms of Communion without any Obligation in Conscience to make that
pleaded on the one side or the other and so it shall be here dismissed The especial charge here managed against the Non-conformists is that they allow that to live a state of Separation from such Churches as many at least of ours are is a Sin yet that themselves so do which is manifest in their Practice But it may be said 1 That this Concession respects only Parochial Churches and that some of them only But the conformity in general required of us respects the Constitution Government Discipline Worship and Communion of the National Church and Diocesan Churches therein 2 Persons who thus express themselves are to be allowed the Interpretation of their own Minds Words and Expressions For if they do judge that such things do belong unto a state of Separation from any Churches as namely a causeless Renouncing of all Communion with them a condemnation of them as no Church and on that ground setting up Churches against them which they know themselves not to be guilty of they may both honestly and wisely deny themselves to be in a state of Separation nor will their present Practice prove them so to be And on the other hand those who do acknowledge a Separation as unto distinct local presential communion with the Church of England yet do all of them deny those things which in the Judgment of those now intended are necessary to constitute a state of Separation But on this Account I cannot see the least contradiction between the Principles and Practice of these Brethren nor wherein they are blame-worthy in their Concession unless it be in too much earnestness to keep up all possible communion with the Church of England forgive them that wrong Yet I say not this as though these who are here supposed to own a state of Separation were not as Zealous also for Communion in Faith Love and Doctrine of Truth with the body of Protestants in this Nation as they are 3 That which animates this part of the Discourse and which is the Edge of this Charge is that the Ministers do conceal from the People what their Judgment is about the Lawfulness of Communion with the Church of England How this can be known to be so I cannot understand For that it is their Judgment that they may do so is proved only so far as I know from what they have Written and Published in Print unto that purpose And certainly what men so publish of their own accord they can have no design to conceal from any especially not from them who usually attend on their Ministry who are most likely to read their Books with Diligence But this hath been spoken unto before In these things we seek for no shelter nor countenance from what is pleaded by any concerning the obliging Power of an erronious Conscience which the Reverend Author insists on pag. 42 43 44. For we acknowledge no Rule of Conscience in these things which concern Churches their State Power Order and Worship but Divine Revelation only that is the Scripture the written Word of God and sure enough we are that we are not deceived in the choice of our Rule so as that we desire no greater Assurance in any concerns of Religion And by the Scripture as our Rule we understand both the express words of it and whatever may by just and lawful consequence be educed from them This Rule we attend unto and enquire into the Mind of God in it with all the Diligence we are able and in the use of all the means that are usually and truly pleaded as necessary unto the Attainment of a right understanding thereof And if any one can inform us of any thing required of us thereby which yet we have not received we shall with all readiness comply therewithal We have no prejudices no outward Temptations that should biass our Minds and Inclinations unto those Principles and Practices on them which we judge our selves guided and directed unto by this Rule but all such considerations as might be taken from the most moderate desires even of Food and Raiment do lye against us We are hereon fully satisfied that we have attained that knowledge in the Mind of God about these things as will preserve us from Evil or Sin against him from being Hurtful or Useless unto the rest of Mankind if we submit unto the Light and conduct of it Wherefore we seek no relief in we plead no excuse from the Obligation of an Erroneous Conscience but do abide by it that our Consciences are rightly informed in these things and then it is confessed on all hands what is their Power and what their force to oblige us with respect unto all humane commands I know not of any farther concern that the Non-conformists have in the Discourse of this Reverend Author unless it be in the considerations which he proposeth unto them and the Advice which he gives them in the close of it I shall only say concerning the one and the other that having weighed them impartially unto the best of my Understanding I find not any thing in them that should make it the Duty of any man to invent and constitute such a Rule of Church Communion as that which is proposed unto the Non-conformists for their absolute compliance withal nor any thing that should move the Non-conformists unto such compliance against the Light of their Consciences and understanding in the mind of Christ which alone are the things in debate between us But if the Design of the Author in the proposal of these considerations and the particulars of his Advice be that we should take heed to our selves that during these differences among us we give no offence unto others so far as it is possible nor entertain severe Thoughts in our selves of them from whom we differ we shall be glad that both he and we should be found in the due Observance of such Advice One head of his Advice I confess might be if I am not mistaken more acceptable with some of the Non-conformists if it had not come in the close of such a Discourse as this is And it is that they should not be always complaining of their hardships and Persecution pag. 54. For they say after so many of them have died in common Gaols so many have endured long Imprisonments not a few being at this day in the same Durance so many driven from their habitations into a wandring condition to preserve for a while the Liberty of their Persons so many have been reduced unto Want and Penury by the taking away of their Goods and from some the very Instruments of their Livelyhood after the Prosecutions which have been against them in all Courts of Justice in this Nation on Informations Endictments and Suits to the great charge of all of them who are so Persecuted and ruine of some after so many Ministers and their Families have been brought into the utmost outward streights which Nature can subsist under after all their perpetual Fears and
Dangers wherewith they have been exercised and disquieted they think it hard they should be complained of for complaining by them who are at Ease It may be remembred what one speaks very gravely in the Comoedian Sed Demea hoc tu facito cum animo cogites Quam vos facillime agitis quam estis maxume Potentes dites fortunati nobiles Tum maxume vos aequo animo aequa noscere Oportet si vos vultis perhiberi probos Indeed Men who are encompassed with an affluence of all earthly enjoyments and in the secure possession of the Good things of this Life do not well understand what they say when they speak of other mens Sufferings This I dare undertake for all the Non-conformists Let others leave beating them and they shall all leave complaining She is thought but a Curst mother who beats her Child for crying and will not cease beating until the Child leaves crying which it cannot do whilst it is continually beaten Neither do I know that the Non-conformists are alwaies complaining of their Sufferings nor what are their complaints that they make nor to whom Yea I do suppose that all impartial men will judge that they have borne their Sufferings with as much patience and silence as any who have gone before them in the like state and condition And they do hope that men will not be angry with them if they cry unto God for Deliverance from those troubles which they judge they undergo for his Sake Thankful also they are unto God and Men for any release they have received from their Sufferings wherein their chief respect amongst Men hitherto is unto the King himself But that they should be very thankful to those who esteem all their past and present Sufferings to be light and do really endeavour to have them continued and encreased among whom I do not reckon this Reverend Author for I do not know that I can truly do so is not to be expected I shall add no more but that whereas the Non-conformists intended in this Defence are one or do compleatly agree with the Body of the People in this Nation that are Protestants or the Church of England in the entire Doctrine of Faith and Obedience in all the Instances whereby it hath been publickly declared or established by Law which Agreement in the Unity of Faith is the principal foundation of all other Union and Agreement among Christians and without which every other way or means of any such Union or Agreement is of no worth or value and which if it be not impeached is in it self a sufficient bond of Union whatever other Differences may arise among men and ought to be so esteemed among all Christians And whereas they are one with the same Body of the People that is in its Magistracy and those who are under Rule in one common Interest for the Maintenance and Preservation of Protestant Religion whereunto they are secured by a sense of their Duty and Safety and without whose orderly and regular concurrence in all lawful wayes and actings unto that end it will not be so easily attained as some imagine And whereas also they are one with them in all due legal Subjection unto the same Supreme Power amongst us and are equally ready with any sort of Persons of their respective Qualities or Condition in the Nation to contribute their Assistance unto the Prefervation of its Peace and Liberty and whereas in their several capacities they are useful unto the publick Faith and Trust of the Nation the Maintenance and Encrease of the Wealth and Prosperity of it Considering what Evidences there are of the Will of God in the Constitution of our Natures under the Conduct of Conscience in immediate Subordination unto himself the different measures of Light Knowledge and Understanding which he communicates unto men as also of the Spirit Rule and Will of Jesus Christ with the Example of the Apostles and the Primitive Churches for mutual forbearance in such different apprehensions of and Practices about Religion as no way entrencheth on the Unity of Faith or any Good of Publick Society I cannot but judge in which perswasion I now live and shall shortly dye that all Writings tending to Exasperate and Provoke the dissenting Parties one against another are at this day highly Unseasonable and all endeavours of what sort soever to Disquiet Discourage Trouble Punish or Distress such as dissent from the Publick Rule in the way before described are contrary to the Will of God obstructive of the Welfare of the Nation and dangerous unto the Protestant Religion FINIS Erata PAge 2. Line 23. for well read meet pag. 7. l. 23. for wherein read whom pag. 34. l. the last for may be read may not be An Exposition of the 6 7 8 9 and 10th Chapters on the Hebrews being a third Volum of that Exposition By John Owen D. D. Sold by N. Ponder at the Peacock in the Poultrey Gal. 1. 10.