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
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
in it the Saints whereof it was constituted with Bishops and Deacons Phil. 1. 1. But that Church being so compleat the Apostle appointed other particular Congregational Churches in the same Province who had Officers of their own with a Power of Government these he mentions and calls the Churches of Macedonia 2 Cor. 8. 1. 23. Wherefore we need no more Directions in this matter then what are given us by the Apostles Authority in the Name and Authority of Jesus Christ nor are concerned in the Practice of those who afterwards took another course of adding Believers from other places unto the Church first planted unless it were in case of a disability to enjoy Church-Communion among themselves elsewhere Whatever therefore is pretended unto the contrary we have plain Scripture evidence and practice for the errecting particular distinct Congregations with Power for their own Rule and Edification in the same Province be it as small as those that were of Samaria or Galile It cannot surely be said that these Churches were National wherof there were many in one small Province of a small Nation nor yet Metropolitical or Diocesan nor I suppose will it be denied but that they were intrusted with Power to Rule and Govern themselves in all ordinary cases especially when in every one of them Elders were ordained which the Apostles were careful to see done Act. 14. 22. This is the Substance of what we plead as unto particular Congregations 3. It is not probable that any of the first Churches did for a long time encrease in any City unto such a number as might exceed the bounds of a particular Church or Congregation For such they might continue to be notwithstanding a Multiplication of Bishops or Elders in them and occasional distinct Assemblies for some Acts of Divine Worship And it seems if they did begin to exceed in number beyond a just proportion for their Edification they did immediately erect other Churches among them or near them So whereas there was a mighty encrease of Believers at Corinth Act. 18. 10 there was quickly planted a distinct Church at Cenchrea which was the Port of the City Rom. 16. 1. And notwithstanding the great number of 5000 that were Converted at Hierusalem upon the first Preaching of the Gospel yet were they so disposed of or so dispersed that some years after this there was such a Church only there as did meet together in one place as occasion did require even the whole multitude of the Brethren who are called the Church in distinction from the Apostles and Elders who were their Governours Act. 15. 4 12. Chap. 21. 22. Nor was that Church of any greater Number when they all departed afterwards and went out unto Pella a Village beyond Jordan before the Destruction of the People City and Temple And though many Alterations were before that time introduced into the Order and Rule of the Churches yet it appears that when Cyprian was Bishop of the Church at Carthage that the whole Community of the Members of that Church did meet together to determine of things that were for their Common Interest according unto what was judged to be their Right and Liberty in those days which they could not have done had they not all of them belonged unto the same particular Church and Congregation But these things may be pleaded elsewhere if occasion be given thereunto But yet 4. I must say that I cannot discern the least necessity of any positive Rule or Direction in this matter nor is any such thing required by us on the like occasion For this distribution of Believers into particular Congregations is that which the nature of the thing it self and the Duty of men with respect unto the end of such Churches doth indispensibly require For what is the end of all Churches for which they are instituted Is it not the Edification of them that do believe They will find themselves mistaken who suppose that they were designed to be subservient unto the secular Interest of any sort of men What are the means appointed of Christ in such Churches for that end Are they not Doctrines and Fellowship breaking Bread and Prayer that is the joynt Celebration of the Ordinances of Christ in the Gospel in Preaching the Word Administring the Sacraments Mutual Watchfulness over one another and the exercise of that Discipline which he hath appointed unto his Disciples I desire to know whether there be any need of a new Revelation to direct men who are obliged to preserve Churches in their use unto their proper End to take care of such things as would obstruct and hinder them in the use of means unto that end of their Edification Whereas therefore it is manifest that ordinarily these means cannot be used in a due manner but in such Churches as wherein all may be acquainted with what all are concerned in the very Institution it self is a plain Command to plant erect and keep all Churches in such a state as wherein this end may be attained And therefore if Believers in any place are so few or so destitute of Spiritual Gifts as not to be able of themselves jontly to observe these means for their Edification It is their Duty not to joyn by themselves in a Church-State but to add themselves as Members unto other Churches and so when they are so many as that they cannot orderly communicate together in all these Ordinances in the way of their Administration appointed in the Scripture unto the Edification of them it is their Duty by vertue of the Divine Institution of Churches to dispose of their Church-state and Relation into that way which will answer the Ends of it that is into more particular Churches or Congregations I speak not these things in opposition unto any other Church-state which men may erect or establish out of an opinion of its usefulness and conveniency much less against that Communion which ought to be among those particular Churches or their Associations for their common Rule and Government in and by their Officers but only to manifest that those of the Non-conformists which are supposed to adhere unto the Institution of particular Churches in a peculiar way do not thereby deserve the Imputation of so great and intolerable a Guilt as they are here charged withal And whereas I have hereby discharged all that I designed with respect unto the first sort of Non-conformists as they are here distinguished I might here give over the pursuit of this Argument But because I seek after Truth and satisfaction alone in these things I shall a little farther consider what is offered by this Reverend Author unto the same purpose with what we have passed through So therefore he proceeds pag. 26. to pag. 27. If that of which we read the clearest Instances in Scripture must be the standard of all future Ages much more might be said for limiting Churches to private Families then to particular Congregations For do we not read of the Church that
was in the House of Priscilla and Aquila at Rome of the Church that was of the House of Nymphas at Colosse and in the House of Philemon at Laodicea Why then should not Churches be reduced to particular Families when by that meanes they may fully enjoy the Liberty of their Consciences and avoid the Scandal of breaking the Laws But if notwithstanding such plain Examples Men will extend Churches to Congregations of many Families why may not others extend Churches to those Societies which consist of many Congregations I Answer 1 Possibly a Church may be in a Family or consist only of the Persons that belong to a Family But a Family as a Family neither is nor can be a Church For as such it is constituted by Natural and Civil Relations But a Church hath its Form and Being from the Voluntary Spiritual consent of those whereof it consists unto Church Order They gave saith the Apostle their own selves to the Lord and unto us by the Will of God 2 Cor. 8. 5. Neither is there any mention at all in the Scripture of the constitution of Churches in private Families so as that they should be limited thereunto 2 What is spoken of the Church in the House of Aquila Nymphas and Philemon doth not at all prove that there was a particular Church in each of their houses consisting only of their own Families as such but only that there was a Church which usually assembled in their respective houses Wherefore 3 Here is no such Example given of Churches in private Families in the whole Scripture as should restrain the extent of Churches from Congregations of many Families And the enquiry hereon that if men will extend Churches to Congregations of many Families why may not others extend Churches unto those Societies which consist of many Congregations hath not any force in it For they who extended Churches unto Congregations of many Families were the Apostles themselves acting in the Name and Authority of Jesus Christ. It cannot be proved that ever they Stated Erected or Planted any one Church but it was composed of Persons out of many Families nor that ever they confined a Church unto a Family or taught that Families though all of them Believers and baptized were Churches on the account of their being Families So others may extend Churches unto those Societies which consist of many congregations yet not so as that those who cannot comply or joyn with them should thereon be esteemed Schismaticks seeing such Societies were not appointed by Christ and his Apostles If such Societies be so constituted as that there is but a probable Plea that they are ordained by Christ there may be danger in a dissent from them meerly on this account that they consist of many congregations but this is not our case as hath been before declared The Remainder of this Section consists in an account of the Practice of the Churches in some things in following Ages This though of Importance in itself and deserving a full enquiry into yet belongeth not unto our present case and will it may be in due time be more fully spoken unto Those supposed of the first way and judgment who grant a separation from the established form of the Church of England are dismissed with one charge more on and Plea against their Practice not without a mixture of some severity in expression pag. 30. But suppose the first Churches were barely congregational by reason of the small number of Believers at that time yet what Obligation lies upon us to disturb the Peace of the Church we live in to reduce Churches to their Infant Stateâ— Which is pressed with sundry considerations in the two following Pages But we say 1 That the first Churches were not congregational by reason of the small number of Believers but because the Lord Christ had limited and determined that such a state of his Churches should be under the New Testament as best suited unto all the ends of their Institution 2 That which is called the infant state of Churches was in truth their sole perfect estate what they grew up unto afterwards most of them we know well enough For leaving as it is called their infant state by degrees they brought forth at last the Man of Sin 3 No Obligation lies upon us from hence to disturb the Peace of any Church nor do we do so let what will be pretended to the contrary If any such Disturbance do ensue upon the Differences that are between them and us as far as I know the blame will be found lying upon them who not being satisfied that they may leave the first state of the Churches under a Pretence of its Infancy and bring them into a greater Perfection then was given them by Christ and his Disciples but compel others also to foregoe their Primitive Constitution and comply with them in their Alteration thereof The Remainder of the Discourse of this Section so farre as I can understand proceeds on this Principle that the sole Reason and cause of our Non-conformity is this Perswasion of the Divine Institution of particular Churches But all men know that this is otherwise This of all things is least pleaded and commonly in the last place and but by some among the causes and Reasons of our withholding Communion so farre as we do so from the Church of England as unto the way and manner wherein it is required of us Those Reasons have been pleaded already and may yet be so farther in due time For the Rest of the Discourse we do not we cannot believe that the due and peaceable Observation of the Institutions of Christ doth of it self give any Disturbance unto any Churches or Persons whatever Nor that a peaceable endeavour to practise our selves according unto those Institutions without imposing that Practice on them can be justly blameable We do not we cannot believe that our Refusal of a total Compliance with a Rule for Order Discipline Worship and Ceremonies in the Church not given by Christ and his Apostles but requiring of us sundry things either in themselves or as required of us directly contrary unto or inconsistent with the Rules and Directions given us by them unto those ends as in our Judgment and Light of our Consciences is done in and by this Rule is either Schism or blameable Separation We do judge our selves obliged to preserve Peace and Unity among Christians by all the means that Christ hath appointed for that End by the exercise of all Grace the performance of all Duties the observation of all Rules and Directions given us for that end but we do not we cannot believe that to neglect the means of our own Edisication appointed unto us by Christ himself to cast away the Liberty wherewith he hath made us free and to destroy our own Souls for ever by acting against his Authority in his Word and our own Consciences guided thereby in a total complying with the Rule proposed unto us is a way or
walk and behave themselves in this state and condition And unto those who have attained that measure whence in comparison of others they may be styled perfect that they press on unanimously towards the end proposed And as for those who in any things differed from others he encourageth them to wait on the teachings of God in that use of the means of Instruction which they enjoyed And having prescribed to each supposed Party their especial Duties as such he lays down the Duty of them both in common which is that in and with respect unto what they had attained they should walk by the same Rule namely which he had now laid down and mind the same things as he had before enjoyned them Wherefore these words of the Apostle are so far from being a foundation to charge them with Schisme who agreeing in the substance of the Doctrine of the Gospel do yet dissent from others probably the greater part of the Church are intended in some things that it enjoyns a mutual forbearance among those who are so differently minded 4. But our Author affirms that it cannot be a Rule of Charity and mutual forbearance that is intended because the Apostle had spoken of that just before But it is apparent that he speaks these words with reference unto what he had said just before and if this be that which those who are otherwise minded are not obliged unto then are they not obliged at all to walk by the Rule intended which is not the mind of the Apostle so himself declares out of Cajetan that the Apostle subjoins the last words to the former least the Persons he there speaks unto should think themselves excused from going as far as they can in the same Rule Pag. 37. But a Rule he says it is limiting and determining the Practice requiring Uniformity in observing the same standing Rule The Nonconformists hereon do say that if the Apostles or any one Apostle did appoint such a Rule as this intended let it be produced with any probability of proof to be theirs and they are all ready to subscribe and conform unto it On supposition that any Rule of this nature was appointed by the Apostles and declared unto the Churhes as the Reverend Author I suppose doth intimate that it was though I dare not affix a determinate sense unto his words in this place all that can be required of us is that we do conform and walk according unto that Rule so appointed and declared by them This we are alwayes ready to doe Sundry general Rules we find in the Scripture given unto us relating unto the constitution and Edification of Churces to their Order and Worship and Government sundry particular Rules for Ministers and others how they should behave themselves in Church Societies and Assemblies are also laid down therein all which we embrace and submit unto the Authority of Christ in them And if any other Government or particular Rule can be produced given by them which is not recorded in the Scripture so it can be proved to be theirs we will engage to conform unto it 5. If the Rule pretended to be given by the Apostle be of any use in this case or can give any force unto the Argument in hand it must be such an one as appointed and required things to be observed in the Worship of God that were never divinely appointed imposing the observation of them on the Consciences and practices of all members of the Church under Penalties spiritual and temporal a Rule constituting National Churches with a Government and Discipline suited unto that constitution with Modes and Ceremonies of Worship no where intimated in the Scripture nor any way necessary in the Light of Reason Such a Rule I say it must be since although I should grant which yet I do not that the consequent is good that because the Apostles made Rules for the practice of the Church that Believers were bound in conscience to submit unto therefore other ordinary Governours of the Church may do so also yet it will by no means follow that because the Apostles appointed a Rule of one sort present Church Governours may appoint those of another We know full well and it is on all hands agreed what is the Rule that our conformity is required unto If this be done from any Rule given by the Apostles it must be a Rule of the same nature or to the same purpose otherwise by a pretence of their pattern or example Rules may be made directly contrary unto and destructive of all the Rules they ever really gave as it is actually fallen out in the Church of Rome But 6. We deny that the Apostles made or gave any such Rules to the Churches present in their days or for the use of the Churches in future Ages as should appoint and determine outward modes of Worship with Ceremonies in their Observation stated Feasts and Fasts beyond what is of Divine Institution Liturgies or forms of Prayer or Discipline to be exercised in Law Courts subservient unto a National Ecclesiastical Government What use then they are or may be of what benefit or advantage may come to the Church by them what is the Authority of the Superior Magistrate about them we do not now enquire or determine Only we say that no Rule unto these ends was ever prescibed by the Apostles For 1. There is not the least intimation of any such Rule to be given by them in the Scripture There are in it as was before observed many express Rules both general and particular about Churches their Faith Worship and mens walking in them thoroughly sufficient to direct the Duty and Practice of all Believers in all cases and occurences relating to them But of any such Rule as that here pretended there is no mention which certainly if it had been given and of the importance which now it is pleaded to be of such as that without it neither Peace nor Unity nor Order can be preserved in Churches some intimation at least would have been made of it therein Especially we may judge it would have been so seeing sundry things every thing so far as we can understand wherein the Edification of the Church is any way concerned are recorded in it though of little or no use in comparison of what so great and general a Rule would be of Besides there is that Doctrine delivered and those Directions given by them in the Scripture concerning the Liberty of Believers and forbearance of Diffenters as is inconsistent with such a Rule and the Imposition of it 2. The first Churches after their times knew nothing of any such Rule given by them and therefore after they began to depart from the simplicity of the Gospel in any things as unto Worship Order and Rule or Discipline they fell into a great variety of outward Observances Orders and Ceremonies every Church almost differing in some thing or other from others in some such observations yet all keeping the Unity of