The mischief of separation a sermon preached at Guild-Hall Chappel, May 11. MDCLXXX. being the first Sunday in Easter-term, before the Lord Mayor, &c. / by Edw. Stillingfleet ...
ALthough the Christian Religion doth lay the greatest obligations on mankind to Peace and Unity, by the strictest commands, the highest examples, and the most prevailing arguments;
ALthough the Christian Religion does lay the greatest obligations on mankind to Peace and Unity, by the Strictest commands, the highest Examples, and the most prevailing Arguments;
yet so much have the passions and interests of men overswai'd the sense of their duty, that as nothing ought to be more in our wishes, so nothing seems more remote from our hopes, than the universal Peace of the Christian World. Not that there is any impossibility in the thing,
yet so much have the passion and interests of men overswayed the sense of their duty, that as nothing ought to be more in our wishes, so nothing seems more remote from our hope's, than the universal Peace of the Christian World. Not that there is any impossibility in the thing,
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So that till mens corruptions are mortified, and their passions subdued to a greater degree than the world hath yet found them, it is in vain to expect a state of peace and tranquillity in the Church.
So that till men's corruptions Are mortified, and their passion subdued to a greater degree than the world hath yet found them, it is in vain to expect a state of peace and tranquillity in the Church.
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When neither the miseries we have felt, nor the calamities we fear; neither the terrible judgements of God upon us, nor the unexpected deliverances vouchsafed to us,
When neither the misery's we have felt, nor the calamities we Fear; neither the terrible Judgments of God upon us, nor the unexpected Deliverances vouchsafed to us,
at such a time, when Reason and common security, and above all our Religion obligeth us to follow after the things that make for peace, and things wherewith one may edifie another;
At such a time, when Reason and Common security, and above all our Religion obliges us to follow After the things that make for peace, and things wherewith one may edify Another;
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But it were happy for us, if all those who agree in renouncing the Errors and Corruptions of the Roman Church, could as easily join together in the great duties of our common Religion, that is, in our Prayers,
But it were happy for us, if all those who agree in renouncing the Errors and Corruptions of the Roman Church, could as Easily join together in the great duties of our Common Religion, that is, in our Prayers,
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Which would frustrate the great design of our enemies upon us, who expect to see that Religion destroyed by our own folly, which they could not otherwise hope to accomplish by their utmost care and endeavour.
Which would frustrate the great Design of our enemies upon us, who expect to see that Religion destroyed by our own folly, which they could not otherwise hope to accomplish by their utmost care and endeavour.
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And we may justly hope for a greater blessing of God upon us, when we offer up our joint Prayers and Devotions to him, lifting up, as St. Paul speaks, holy hands without wrath and disputing.
And we may justly hope for a greater blessing of God upon us, when we offer up our joint Prayers and Devotions to him, lifting up, as Saint Paul speaks, holy hands without wrath and disputing.
and for that purpose have made choise of these words of the Apostle, Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same things.
and for that purpose have made choice of these words of the Apostle, Nevertheless, whereto we have already attained, let us walk by the same Rule, let us mind the same things.
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or wilful breach of the Churches Unity, had begun in the Apostles times, upon the difference that arose concerning the necessity of keeping the Law of Moses. And that which made the Schism the more dangerous, was that the first beginners of it pretended a Commission from the Apostles themselves at Ierusalem, and were extreamly busie and industrious to gain and keep up a party to themselves in the most flourishing Churches planted by the Apostles.
or wilful breach of the Churches Unity, had begun in the Apostles times, upon the difference that arose Concerning the necessity of keeping the Law of Moses. And that which made the Schism the more dangerous, was that the First beginners of it pretended a Commission from the Apostles themselves At Ierusalem, and were extremely busy and Industria to gain and keep up a party to themselves in the most flourishing Churches planted by the Apostles.
Insomuch that had it not been for the courage and resolution of St. Paul, all the Gentile Christians had been either forced to a compliance with the Jews,
Insomuch that had it not been for the courage and resolution of Saint Paul, all the Gentile Christians had been either forced to a compliance with the jews,
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or to a perpetual Schism, (of which St. Peter had been in probability the Head, and not of the Churches Unity if St. Paul had not vigorously opposed so dangerous a compliance) But finding so good success in his endeavours at Antioch, he pursues those false Apostles, who made it their business to divide and separate the Christians from each others Communion through all the Churches, where they had,
or to a perpetual Schism, (of which Saint Peter had been in probability the Head, and not of the Churches Unity if Saint Paul had not vigorously opposed so dangerous a compliance) But finding so good success in his endeavours At Antioch, he pursues those false Apostles, who made it their business to divide and separate the Christians from each Others Communion through all the Churches, where they had,
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1. He exhorts the Philippians to an unanimous and constant resolution, in holding fast to the faith of the Gospel, in spight of all the threats and malice of their enemies:
1. He exhorts the Philippians to an unanimous and constant resolution, in holding fast to the faith of the Gospel, in spite of all the Treats and malice of their enemies:
2. He beseeches them in the most vehement and affectionate manner, not to give way to any differences or divisions among them, If there be therefore any consolation in Christ, if any comfort of love,
2. He Beseeches them in the most vehement and affectionate manner, not to give Way to any differences or divisions among them, If there be Therefore any consolation in christ, if any Comfort of love,
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And very well understanding the mischief of their designs under their specious pretences, he bestows very severe characters upon them, vers. 2. Beware of Dogs, beware of evil workers, beware of the Concision.
And very well understanding the mischief of their designs under their specious pretences, he bestows very severe characters upon them, vers. 2. Beware of Dogs, beware of evil workers, beware of the Concision.
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which like Dogs they did tear in pieces, and thereby did unspeakable mischief, and so were evil workers; and by the Concision St. Chrysostom understands such a cutting in pieces as tends to the destruction of a thing;
which like Dogs they did tear in Pieces, and thereby did unspeakable mischief, and so were evil workers; and by the Concision Saint Chrysostom understands such a cutting in Pieces as tends to the destruction of a thing;
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and therefore, saith he, the Apostle called them NONLATINALPHABET: because they endeavoured to cut in pieces, and thereby to destroy the Church of God.
and Therefore, Says he, the Apostle called them: Because they endeavoured to Cut in Pieces, and thereby to destroy the Church of God.
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But lest they should give out that St. Paul spoke this out of a particular pique he had taken up against the Law of Moses, he declares that as to the spiritual intention and design of the Law it was accomplished in Christians, vers. 3. For we are the Circumcision which worship God in the spirit,
But lest they should give out that Saint Paul spoke this out of a particular pique he had taken up against the Law of Moses, he declares that as to the spiritual intention and Design of the Law it was accomplished in Christians, vers. 3. For we Are the Circumcision which worship God in the Spirit,
And for his own part, he had as much reason to glory in legal priviledges as any of them all, vers. 4, 5, 6. but the excellency of the Gospel of Christ had so prevailed upon his mind, that he now despised the things he valued before,
And for his own part, he had as much reason to glory in Legal privileges as any of them all, vers. 4, 5, 6. but the excellency of the Gospel of christ had so prevailed upon his mind, that he now despised the things he valued before,
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This he pursues from vers. 7, to vers. 15. 4. Having done this, he perswades all good Christians to do as he did, vers. 15. Let us therefore, as many as be perfect, be thus minded.
This he pursues from vers. 7, to vers. 15. 4. Having done this, he persuades all good Christians to do as he did, vers. 15. Let us Therefore, as many as be perfect, be thus minded.
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But because many disputes and differences as to opinion and practice might happen among them, he therefore lays down two Rules for them to govern themselves by.
But Because many disputes and differences as to opinion and practice might happen among them, he Therefore lays down two Rules for them to govern themselves by.
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1. If any happen'd to differ from the body of Christians they lived with, they should do it with great Modesty and Humility, not breaking out into factions and divisions,
1. If any happened to differ from the body of Christians they lived with, they should do it with great Modesty and Humility, not breaking out into factions and divisions,
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2. For those who were come to a firmness and settlement of judgement upon the Christian principles, he charges them by all means to preserve Unity and Peace among themselves.
2. For those who were come to a firmness and settlement of judgement upon the Christian principles, he charges them by all means to preserve Unity and Peace among themselves.
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Nevertheless, whereto we have already attained, let us walk by the same Rule. II. The duty and obligation which lies upon the best Christians to observe it.
Nevertheless, whereto we have already attained, let us walk by the same Rule. II The duty and obligation which lies upon the best Christians to observe it.
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I. The necessity of one fixed and certain Rule, notwithstanding the different attainments, of Christians. NONLATINALPHABET which Phrase seems to be a continuation of the former allusion to a Race.
I The necessity of one fixed and certain Rule, notwithstanding the different attainments, of Christians. which Phrase seems to be a continuation of the former allusion to a Raze.
For as Eustathius observes, the first thing the Greeks were wont to do as to their exercises, was to circumscribe the bounds within which they were to be performed.
For as Eustathius observes, the First thing the Greeks were wont to do as to their exercises, was to circumscribe the bounds within which they were to be performed.
therefore now subjoining this with respect to those who had gone beyond them, he doth imply such an agreement and uniformity of Practice as doth lie in observing the same standing Rule.
Therefore now subjoining this with respect to those who had gone beyond them, he does imply such an agreement and uniformity of Practice as does lie in observing the same standing Rule.
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and therefore when the Apostle mentions a Rule without declaring what it was, we have reason to believe, it was such a Rule which they very well knew, which he had given to them before.
and Therefore when the Apostle mentions a Rule without declaring what it was, we have reason to believe, it was such a Rule which they very well knew, which he had given to them before.
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and that not on the meer Authority of Apostles, but as Governours of Churches, whose business it is to take care of the welfare and preservation of them.
and that not on the mere authority of Apostles, but as Governors of Churches, whose business it is to take care of the welfare and preservation of them.
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For, those who are engaged below in the Valley, fighting in small parties, and pursuing their advantages, do run into their enemies Camp before they are aware of it, may receive an unexpected check from their Commanders in chief, who from the higher ground espie the hazard they are in by their over-forwardness,
For, those who Are engaged below in the Valley, fighting in small parties, and pursuing their advantages, do run into their enemies Camp before they Are aware of it, may receive an unexpected check from their Commanders in chief, who from the higher ground espy the hazard they Are in by their over-forwardness,
but no understanding man blames their Generals who regard their safety more than they do themselves, and know the allowing them the Liberty they desire, would endanger the destruction of them all.
but no understanding man blames their Generals who regard their safety more than they do themselves, and know the allowing them the Liberty they desire, would endanger the destruction of them all.
but those who stand upon higher Ground and see further than they can do, must be allowed a better capacity of judging what makes for the safety of the whole, than they can have:
but those who stand upon higher Ground and see further than they can do, must be allowed a better capacity of judging what makes for the safety of the Whole, than they can have:
as we find in that famous decree made upon great deliberation, in a Council of the Apostles at Ierusalem; wherein they determined those things which they knew were then scrupled,
as we find in that famous Decree made upon great deliberation, in a Council of the Apostles At Ierusalem; wherein they determined those things which they knew were then scrupled,
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and continued so to be afterwards, whereever the Judaizing Christians prevailed. But notwithstanding all their dissatisfaction, the Apostles continued the same Rule;
and continued so to be afterwards, wherever the Judaizing Christians prevailed. But notwithstanding all their dissatisfaction, the Apostles continued the same Rule;
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But doth not S. Paul in the 14th Chapter of his Epistle to the Romans lay down quite another Rule, viz. only of mutual forbearance in such cases, where men are unsatisfied in conscience?
But does not S. Paul in the 14th Chapter of his Epistle to the Romans lay down quite Another Rule, viz. only of mutual forbearance in such cases, where men Are unsatisfied in conscience?
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and where they did not impose the necessity of keeping the Law on the Gentile Christians (as we do not find they did at Rome) the Apostle was willing to have the Law buried as decently,
and where they did not impose the necessity of keeping the Law on the Gentile Christians (as we do not find they did At Room) the Apostle was willing to have the Law buried as decently,
and therefore in this case, he perswades both parties to Forbearance and Charity, in avoiding the judging and censuring one another, since they had an equal regard to the honour of God in what they did.
and Therefore in this case, he persuades both parties to Forbearance and Charity, in avoiding the judging and censuring one Another, since they had an equal regard to the honour of God in what they did.
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and that makes him so much insist on this advice to the Philippians, that whatever their attainments in Christianity were, they should walk by the same Rule, and mind the same things.
and that makes him so much insist on this Advice to the Philippians, that whatever their attainments in Christianity were, they should walk by the same Rule, and mind the same things.
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1. How far the obligation doth extend to comply with an established Rule, and to preserve the Peace of the Church we live in? This I think the more necessary to be spoken to,
1. How Far the obligation does extend to comply with an established Rule, and to preserve the Peace of the Church we live in? This I think the more necessary to be spoken to,
It must be certainly some great mistake in their judgements must lead them to this; (for I am by no means willing to impute it to passion and evil designs) and out of the hearty desire I have,
It must be Certainly Some great mistake in their Judgments must led them to this; (for I am by no means willing to impute it to passion and evil designs) and out of the hearty desire I have,
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if possible, to give satisfaction in this matter, I shall endeavour to search to the bottom of this dangerous mistake, to which we owe so much of our present distractions and fears.
if possible, to give satisfaction in this matter, I shall endeavour to search to the bottom of this dangerous mistake, to which we owe so much of our present distractions and fears.
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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,
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 Governed by the same Authority, under the same Rules, might have been truly called the Lydian Church. Just as several Families uniting make one Kingdom, which at first had a distinct and independent Power,
and Governed by the same authority, under the same Rules, might have been truly called the Lydian Church. Just as several Families uniting make one Kingdom, which At First had a distinct and independent Power,
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For the true notion of a Church is no more than of a Society of men united together for their Order and Government according to the Rules of the Christian Religion.
For the true notion of a Church is no more than of a Society of men united together for their Order and Government according to the Rules of the Christian Religion.
And 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;
And 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;
then why may not National Societies agreeing together in the same Faith, and under the same Government and Discipline, be as truly and properly a Church,
then why may not National Societies agreeing together in the same Faith, and under the same Government and Discipline, be as truly and properly a Church,
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as the Kingdom of Ivetot once was in Normandy, which consisted of a very small territory? Among the Athenians, from whom the use of the word NONLATINALPHABET came into the Christian Church, it was taken for such an Assembly, which had the Power of Governing and determining matters of Religion as well as the affairs of State. For the Senate of 500 being distributed into fifties according to the number of the Tribes, which succeeded by course through the year; and was then called NONLATINALPHABET;
as the Kingdom of Ivetot once was in Normandy, which consisted of a very small territory? Among the Athenians, from whom the use of the word Come into the Christian Church, it was taken for such an Assembly, which had the Power of Governing and determining matters of Religion as well as the affairs of State. For the Senate of 500 being distributed into fifties according to the number of the Tribes, which succeeded by course through the year; and was then called;
every one of these had 4 NONLATINALPHABET Regular Assemblies; in the last of which, an account of the Sacrifices was taken and of other matters which concerned Religion;
every one of these had 4 Regular Assemblies; in the last of which, an account of the Sacrifices was taken and of other matters which concerned Religion;
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and why many of these Cities being united under one Civil Government, and the same Rules of Religion should not be called one National Church, I cannot understand.
and why many of these Cities being united under one Civil Government, and the same Rules of Religion should not be called one National Church, I cannot understand.
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in short we mean, that Society of Christian People which in this Nation are united under the same Profession of Faith, the same Laws of Government, and rules of Divine Worship.
in short we mean, that Society of Christian People which in this nation Are united under the same Profession of Faith, the same Laws of Government, and rules of Divine Worship.
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2. 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.
2. 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.
I will not say, there hath been a great deal of Art used 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.
I will not say, there hath been a great deal of Art used to confound these two, (and it is easy 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.
1. They unanimously confess they find no fault with the Doctrine of our Church, and can freely subscribe to all the Doctrinal Articles; nay they profess greater zeal for many of them,
1. They unanimously confess they find no fault with the Doctrine of our Church, and can freely subscribe to all the Doctrinal Articles; nay they profess greater zeal for many of them,
They do not deny that we have all the essentials of true Churches, true Doctrine, true Sacraments, and an implicite Covenant between Pastors and People.
They do not deny that we have all the essentials of true Churches, true Doctrine, true Sacraments, and an implicit Covenant between Pastors and People.
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and that the Relator brought in twenty Reasons to prove that it is a duty to some to join with some Parish-Churches three times a year in the Lords Supper;
and that the Relator brought in twenty Reasons to prove that it is a duty to Some to join with Some Parish-churches three times a year in the lords Supper;
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Such another meeting, we are told, they had after the Plague and Fire, at which they agreed that Communion with our Churches was in it self lawful and good.
Such Another meeting, we Are told, they had After the Plague and Fire, At which they agreed that Communion with our Churches was in it self lawful and good.
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Who could have imagined otherwise, than that after the weight of so many Reasons, and such a general consent among them, they should have all joyned with us in what themselves judged to be lawful,
Who could have imagined otherwise, than that After the weight of so many Reasons, and such a general consent among them, they should have all joined with us in what themselves judged to be lawful,
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and in many cases a duty? But instead of this, we have rather since that time found them more inclinable to courses of separation, filling the people with greater prejudices against our Communion,
and in many cases a duty? But instead of this, we have rather since that time found them more inclinable to courses of separation, filling the people with greater prejudices against our Communion,
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for by this means the hearts of the People are alienated from each other, who apprehend the differences to be much greater than their Teachers will allow,
for by this means the hearts of the People Are alienated from each other, who apprehend the differences to be much greater than their Teachers will allow,
And herein lies the whole strength of the several Pleas at this day made use of to justifie the Separate Congregations: both which I shall now examine.
And herein lies the Whole strength of the several Pleasant At this day made use of to justify the Separate Congregations: both which I shall now examine.
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For, say they, Our Lord Christ instituted only Congregational Churches, or particular Assemblies for Divine Worship, which having the sole Church power in themselves, they are under no obligation of Communion with other Churches,
For, say they, Our Lord christ instituted only Congregational Churches, or particular Assemblies for Divine Worship, which having the sole Church power in themselves, they Are under no obligation of Communion with other Churches,
And to this doctrine, others of late approach so near, that they tell us, that to devise new species of Churches (beyond Parochial or Congregational) without Gods Authority,
And to this Doctrine, Others of late approach so near, that they tell us, that to devise new species of Churches (beyond Parochial or Congregational) without God's authority,
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Which must suppose Congregational Churches to be so much the Institution of Christ, that any other Constitution above these is both unlawful and insupportable.
Which must suppose Congregational Churches to be so much the Institution of christ, that any other Constitution above these is both unlawful and insupportable.
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and to do them Right, they declare that they look upon the Church of England, or the Generality of the Nation professing Christianity, to be as sound and healthful a part of the Catholick Church, as any in the World.
and to do them Right, they declare that they look upon the Church of England, or the Generality of the nation professing Christianity, to be as found and healthful a part of the Catholic Church, as any in the World.
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But then they say, Communion in ordinances must be only in such Churches as Christ himself instituted by unalterable Rules, which were only particular and Congregational Churches.
But then they say, Communion in ordinances must be only in such Churches as christ himself instituted by unalterable Rules, which were only particular and Congregational Churches.
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which according to their own concessions have all the Essentials of true Churches? And what Ground can they have to separate and divide those Churches, which for all that we can see, are of the same nature with the Churches planted by the Apostles at Corinth, Philippi or Thessalonica? But I must needs say further, I have never yet seen any tolerable proof, that the Churches planted by the Apostles were limited to Congregations.
which according to their own concessions have all the Essentials of true Churches? And what Ground can they have to separate and divide those Churches, which for all that we can see, Are of the same nature with the Churches planted by the Apostles At Corinth, Philippi or Thessalonica? But I must needs say further, I have never yet seen any tolerable proof, that the Churches planted by the Apostles were limited to Congregations.
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but where doth it appear, that when they multiplied into more Congregations, they did make new and distinct Churches, under new Officers with a Separate Power of Government? Of this, I am well assured, there is no mark or footstep in the New Testament,
but where does it appear, that when they multiplied into more Congregations, they did make new and distinct Churches, under new Officers with a Separate Power of Government? Of this, I am well assured, there is no mark or footstep in the New Testament,
I do not think it will appear credible to any considerate man, that the 5000 Christians in the Church of Ierusalem made one stated and fixed Congregation for divine Worship;
I do not think it will appear credible to any considerate man, that the 5000 Christians in the Church of Ierusalem made one stated and fixed Congregation for divine Worship;
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but if this were granted, where are the unalterable Rules that assoon as the company became too great for one particular Assembly, they must become a new Church under peculiar Officers and an independent Authority?
but if this were granted, where Are the unalterable Rules that As soon as the company became too great for one particular Assembly, they must become a new Church under peculiar Officers and an independent authority?
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It is very strange, that those who contend so much for the Scriptures being a perfect Rule of all things pertaining to Worship and Discipline, should be able to produce nothing in so necessary a Point.
It is very strange, that those who contend so much for the Scriptures being a perfect Rule of all things pertaining to Worship and Discipline, should be able to produce nothing in so necessary a Point.
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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, than to particular Congregations. For, do we not read of the Church that was in the House of Priscilla and Aquila at Rome;
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, than to particular Congregations. For, do we not read of the Church that was in the House of Priscilla and Aquila At Room;
and in the House of Philemon at Laodicea? Why then should not Churches be reduced to particular Families, when by that means they may fully enjoy the Liberty of their Consciences,
and in the House of Philemon At Laodicea? Why then should not Churches be reduced to particular Families, when by that means they may Fully enjoy the Liberty of their Consciences,
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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? Especially considering, that the Apostles when they instituted Churches, did appoint such Officers in them,
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? Especially considering, that the Apostles when they instituted Churches, did appoint such Officers in them,
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And this is so very plain in Antiquity, as to the Churches planted by the Apostles themselves in several parts, that none but a great stranger to the History of the Church can ever call it in question.
And this is so very plain in Antiquity, as to the Churches planted by the Apostles themselves in several parts, that none but a great stranger to the History of the Church can ever call it in question.
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I am sure Calvin, a person of great and deserved reputation among our Brethren, looks upon this as a matter out of dispute among learned men, that a Church did not only take in the Christians of a whole City,
I am sure calvin, a person of great and deserved reputation among our Brothers, looks upon this as a matter out of dispute among learned men, that a Church did not only take in the Christians of a Whole city,
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and hath not age enough to plead a Prescription. It is true, after some time in the greater Cities, they had distinct places allotted, and Presbyters fixed among them;
and hath not age enough to plead a Prescription. It is true, After Some time in the greater Cities, they had distinct places allotted, and Presbyters fixed among them;
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but were all in subjection to the Bishop and his College of Presbyters, of which multitudes of examples might be brought from most authentick Testimonies of Antiquity;
but were all in subjection to the Bishop and his College of Presbyters, of which Multitudes of Examples might be brought from most authentic Testimonies of Antiquity;
And yet this distribution even in Cities was so uncommon in those elder times, that Epiphanius takes notice of it as an extraordinary thing at Alexandria; and therefore it is probably supposed there was no such thing in all the Cities of Creet in his time.
And yet this distribution even in Cities was so uncommon in those elder times, that Epiphanius Takes notice of it as an extraordinary thing At Alexandria; and Therefore it is probably supposed there was no such thing in all the Cities of Treat in his time.
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And if we look over the antient Canons of the Church, we shall find two things very plain in them, (1.) That the notion of a Church was the same with that of a Diocese;
And if we look over the ancient Canonas of the Church, we shall find two things very plain in them, (1.) That the notion of a Church was the same with that of a Diocese;
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(2.) That those Presbyters who rejected the Authority of their Bishop, or affected separate meetings, where no fault could be found with the Doctrine of a Church, were condemned of Schism.
(2.) That those Presbyters who rejected the authority of their Bishop, or affected separate meetings, where no fault could be found with the Doctrine of a Church, were condemned of Schism.
So the followers of Eustathius Sebastenus, who withdrew from the publick Congregations on pretence of greater sanctity and purity, in Paphlagonia, were condemned by the Council at Gangrae; so were those who separated from their Bishops, though otherwise never so orthodox, by the Council at Constantinople, and the Council at Carthage; wherein before St. Cyprian had so justly complained of the Schism of Felicissimus and his Brethren, who on pretence of some disorders in the Church of Carthage had withdrawn to the Mountains;
So the followers of Eustathius Sebastenus, who withdrew from the public Congregations on pretence of greater sanctity and purity, in Paphlagonia, were condemned by the Council At Gangrae; so were those who separated from their Bishops, though otherwise never so orthodox, by the Council At Constantinople, and the Council At Carthage; wherein before Saint Cyprian had so justly complained of the Schism of Felicissimus and his Brothers, who on pretence of Some disorders in the Church of Carthage had withdrawn to the Mountains;
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but I do not remember one instance in Antiquity, wherein separation from Orthodox Bishops and setting up Meetings without their Authority and against their consent, was acquitted from the sin of Schism. Indeed some Bishops have sometimes refused Communion with others upon great misdemeanors;
but I do not Remember one instance in Antiquity, wherein separation from Orthodox Bishops and setting up Meetings without their authority and against their consent, was acquitted from the since of Schism. Indeed Some Bishops have sometime refused Communion with Others upon great misdemeanors;
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as Theognostus and St. Martin with the Ithacian party on the account of the death of Priscillian; but this doth not at all reach to the case of Presbyters separating from Bishops, with whom they agree in the same Faith.
as Theognostus and Saint Martin with the Ithacian party on the account of the death of Priscillian; but this does not At all reach to the case of Presbyters separating from Bishops, with whom they agree in the same Faith.
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yet when Atticus restored the name of St. Chrysostom to the Diptychs of the Church, they returned to communion with their Bishop, as St. Chrysostom himself advised them (as appears by Palladius) which is far from justifying the wilfull separation of Presbyters and People from the Communion of their Bishops, when they do agree in the same Faith.
yet when Atticus restored the name of Saint Chrysostom to the Diptychs of the Church, they returned to communion with their Bishop, as Saint Chrysostom himself advised them (as appears by Palladius) which is Far from justifying the wilful separation of Presbyters and People from the Communion of their Bishops, when they do agree in the same Faith.
yet what obligation lies upon us to disturb the Peace of the Church we live in to reduce Churches to their infant-state? They do not think it necessary to reduce the first Community of Goods, which was far more certainly practised, than Congregational Churches;
yet what obligation lies upon us to disturb the Peace of the Church we live in to reduce Churches to their Infant state? They do not think it necessary to reduce the First Community of Goods, which was Far more Certainly practised, than Congregational Churches;
why shall the Peace of the Church be in so much worse a condition than that of the Civil-state? It is very uncertain whether the Primitive form were such as they fancy;
why shall the Peace of the Church be in so much Worse a condition than that of the Civil-state? It is very uncertain whither the Primitive from were such as they fancy;
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It is a great fault among some who pretend to great niceness in some positive Duties, that they have so little regard to comparative Duties: For that which may be a duty in one case,
It is a great fault among Some who pretend to great niceness in Some positive Duties, that they have so little regard to comparative Duties: For that which may be a duty in one case,
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And can we think that a Duty lying upon us, which in our circumstances makes a far greater Duty impracticable? Is there any thing Christ and his Apostles have charged more upon the Consciences of all Christians,
And can we think that a Duty lying upon us, which in our Circumstances makes a Far greater Duty impracticable? Is there any thing christ and his Apostles have charged more upon the Consciences of all Christians,
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whether five thousand Christians in times of persecution could make one Assembly for Worship? Or whether all the Christians in Ephesus or Corinth made but one Congregation? On what terms can we ever hope for Peace in the Church,
whither five thousand Christians in times of persecution could make one Assembly for Worship? Or whither all the Christians in Ephesus or Corinth made but one Congregation? On what terms can we ever hope for Peace in the Church,
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if such pretences as these be sufficient to justifie them? Men may please themselves in talking of preserving Peace and Love under separate Communions;
if such pretences as these be sufficient to justify them? Men may please themselves in talking of preserving Peace and Love under separate Communions;
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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.
and provokes Others to lay open the follies, and indiscretions and immoralities of those who pretend to so much Purity and Spirituality above their Brothers.
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for they say, that causeless renouncing Communion with true Churches is Schism, especially if it be joyned with setting up Anti-Churches unwarrantably against them;
for they say, that causeless renouncing Communion with true Churches is Schism, especially if it be joined with setting up Anti-Churches unwarrantably against them;
how comes it then to be separation in some and not in others? They are very unwilling to confess a separation, because they have formerly condemned it with great severity;
how comes it then to be separation in Some and not in Others? They Are very unwilling to confess a separation, Because they have formerly condemned it with great severity;
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For, the Assembly of Divines urged their dissenting Brethren to comply with their Rules of Church-Government, and charged them with Schism if they did it not;
For, the Assembly of Divines urged their dissenting Brothers to comply with their Rules of Church-Government, and charged them with Schism if they did it not;
This, say they, would give countenance to a perpetual Schism and Division in the Church, still drawing away some from the Churches under the Rule, which also would breed irritations between the Parties;
This, say they, would give countenance to a perpetual Schism and Division in the Church, still drawing away Some from the Churches under the Rule, which also would breed irritations between the Parties;
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and the most substantial in their Rule, it could not be called a total separation, especially considering, that they professed their Churches to be true Churches;
and the most substantial in their Rule, it could not be called a total separation, especially considering, that they professed their Churches to be true Churches;
To which the Assemblies party smartly replied, that since they acknowledged their Churches to be so true, that they could occasionally join in all Acts of worship, they conceived they were bound to act with them in joint Communion by one Common Rule,
To which the Assemblies party smartly replied, that since they acknowledged their Churches to be so true, that they could occasionally join in all Acts of worship, they conceived they were bound to act with them in joint Communion by one Common Rule,
And they add, that to leave all ordinary Communion in any Church with dislike, when opposition or offence offers it self, is to separate from such a Church in the Scripture sense;
And they add, that to leave all ordinary Communion in any Church with dislike, when opposition or offence offers it self, is to separate from such a Church in the Scripture sense;
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To which they subjoin these remarkable words, which I heartily wish our Brethren at this day would think seriously upon, To separate from those Churches ordinarily and visibly with whom occasionally you may joyn without sin, seemth to be a most unjust separation.
To which they subjoin these remarkable words, which I heartily wish our Brothers At this day would think seriously upon, To separate from those Churches ordinarily and visibly with whom occasionally you may join without since, seemth to be a most unjust separation.
if the judgement of their own Brethren may be taken upon the most weighty debate, and most serious deliberation, it is no better than plain and downright separation.
if the judgement of their own Brothers may be taken upon the most weighty debate, and most serious deliberation, it is no better than plain and downright separation.
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And I must needs say, I never saw any Cause more weakly defended, no, not that of Polygamy and Anabaptism, than that of those, who allow it to be lawful to join in Communion with us,
And I must needs say, I never saw any Cause more weakly defended, no, not that of Polygamy and Anabaptism, than that of those, who allow it to be lawful to join in Communion with us,
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For although they allow our Churches to be true, and that it is lawful to communicate with them, which is the most plausible Plea they have, this is so far from extenuating, that it doth aggravate the fault;
For although they allow our Churches to be true, and that it is lawful to communicate with them, which is the most plausible Plea they have, this is so Far from extenuating, that it does aggravate the fault;
But whatever may be said as to other Pleas for their present practices, my Text seems to afford the strongest of all, viz. that men are to be pressed to go no farther than they have already attained, and not to be strained up to an uniformity beyond the dictates of their Consciences,
But whatever may be said as to other Pleasant for their present practices, my Text seems to afford the Strongest of all, viz. that men Are to be pressed to go no farther than they have already attained, and not to be strained up to an uniformity beyond the dictates of their Consciences,
but to be let alone, as the Apostle directs in the foregoing verse, If any one be otherwise minded, he must be left to God, and that manifestation of his will, which he will be pleased to give him.
but to be let alone, as the Apostle directs in the foregoing verse, If any one be otherwise minded, he must be left to God, and that manifestation of his will, which he will be pleased to give him.
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which words, saith Cajetan, the Apostle subjoyns to the former, left the persons he there speaks to should think themselves excused from going as far as they can as to the same Rule.
which words, Says Cajetan, the Apostle subjoins to the former, left the Persons he there speaks to should think themselves excused from going as Far as they can as to the same Rule.
But why then is this kept up as such a mighty secret in the breasts of their Teachers? Why do they not preach it to them in their Congregations? Is it for fear, they should have none left to preach to? that is not to be imagined of mortified and conscientious men.
But why then is this kept up as such a mighty secret in the breasts of their Teachers? Why do they not preach it to them in their Congregations? Is it for Fear, they should have none left to preach to? that is not to be imagined of mortified and conscientious men.
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This, I confess, looks oddly, and the tenderness of a mans mind in such a case, may out of meer shamefacedness keep him from declaring a Truth which flies in his face, while he speaks it.
This, I confess, looks oddly, and the tenderness of a men mind in such a case, may out of mere shamefacedness keep him from declaring a Truth which flies in his face, while he speaks it.
Is it that they fear the reproaches of the People? which some few of the most eminent persons among them, have found they must undergo if they touch upon this Subject (for I know not how it comes to pass, that the most Godly People among them, can the least endure to be told of their faults.) But is it not as plainly written by S. Paul, If I yet please men I should not be the Servant of Christ;
Is it that they Fear the Reproaches of the People? which Some few of the most eminent Persons among them, have found they must undergo if they touch upon this Subject (for I know not how it comes to pass, that the most Godly People among them, can the least endure to be told of their Faults.) But is it not as plainly written by S. Paul, If I yet please men I should not be the Servant of christ;
as Woe be unto me if I preach not the Gospel? If they therefore would acquit themselves like honest and conscientious men, let them tell the people plainly that they look on our Churches as true Churches,
as Woe be unto me if I preach not the Gospel? If they Therefore would acquit themselves like honest and conscientious men, let them tell the people plainly that they look on our Churches as true Churches,
2. If the bare dissatisfaction of mens Consciences do justifie the lawfulness of Separation, and breaking an established Rule, it were to little purpose to make any Rule at all.
2. If the bore dissatisfaction of men's Consciences do justify the lawfulness of Separation, and breaking an established Rule, it were to little purpose to make any Rule At all.
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Because it is impossible to make any, which Ignorant and injudicious men shall not apprehend to be in some thing or other against the dictates of their Consciences. But because what we say may not weigh so much with them in this matter,
Because it is impossible to make any, which Ignorant and injudicious men shall not apprehend to be in Some thing or other against the dictates of their Consciences. But Because what we say may not weigh so much with them in this matter,
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The dissenting Brethren were not so much wantting to their Cause, as not to plead tenderness of Conscience with as much advantage and earnestness as any men now can do it. To which they answer,
The dissenting Brothers were not so much wanting to their Cause, as not to plead tenderness of Conscience with as much advantage and earnestness as any men now can do it. To which they answer,
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We much doubt, say they, whether such tenderness of Conscience, as ariseth out of an opinion, cui potest subesse falsum, (which may be false) when the Conscience is so tender, that it may be withal an erring Conscience, can be a sufficient ground to justifie such a material Separation, as our Brethren plead for;
We much doubt, say they, whither such tenderness of Conscience, as arises out of an opinion, cui potest Subesse falsum, (which may be false) when the Conscience is so tender, that it may be withal an erring Conscience, can be a sufficient ground to justify such a material Separation, as our Brothers plead for;
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For though it may bind, to forbear or suspend the Act of Communion in that particular wherein men conceive they cannot hold Communion without sin (nothing being to be done contrary unto Conscience) yet it doth not bind to follow such a positive prescript as possibly may be divers from the Will and Counsel of God, of which kind we conceive this of gathering Separated Churches out of other true Churches to be one.
For though it may bind, to forbear or suspend the Act of Communion in that particular wherein men conceive they cannot hold Communion without since (nothing being to be done contrary unto Conscience) yet it does not bind to follow such a positive prescript as possibly may be diverse from the Will and Counsel of God, of which kind we conceive this of gathering Separated Churches out of other true Churches to be one.
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The Grounds, say they, upon which this Separation is desired, are such upon which all other possible scruples which erring consciences may in any other cases be subject unto, may claim the priviledge of a like Indulgence.
The Grounds, say they, upon which this Separation is desired, Are such upon which all other possible scruples which erring Consciences may in any other cases be Subject unto, may claim the privilege of a like Indulgence.
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For, say they, they suppressed the contentions of men by the Custome of the Churches of God, 1 Cor. 11. 16. and ordain the same practice in all the Churches, notwithstanding our Brethrens distinction of difference of light. 1. Cor. 7. 17. And did not the Apostles bind the burden of some necessary things on the Churches,
For, say they, they suppressed the contentions of men by the Custom of the Churches of God, 1 Cor. 11. 16. and ordain the same practice in all the Churches, notwithstanding our Brothers' distinction of difference of Light. 1. Cor. 7. 17. And did not the Apostles bind the burden of Some necessary things on the Churches,
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5. That the Apostle by this Rule in the Text, did not intend to allow Brethren who agree in all substantials of Faith and Worship, to separate from one another, in those very substantials wherein they agree.
5. That the Apostle by this Rule in the Text, did not intend to allow Brothers who agree in all substantials of Faith and Worship, to separate from one Another, in those very substantials wherein they agree.
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Is this, say they, to walk by the same Rule, and to mind the same things, to separate from Churches in those very things wherein we agree with them? We desire no more of them than we are confident was practised by the Saints at Philippi, namely to hold practical Communion in things wherein they doctrinally agree.
Is this, say they, to walk by the same Rule, and to mind the same things, to separate from Churches in those very things wherein we agree with them? We desire no more of them than we Are confident was practised by the Saints At Philippi, namely to hold practical Communion in things wherein they doctrinally agree.
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But for ought they could perceive, any thing that is One must be judged the foundation of Tyranny (which are their own words.) As to variety of light, they desired their Brethren to answer them in this one thing,
But for ought they could perceive, any thing that is One must be judged the Foundation of Tyranny (which Are their own words.) As to variety of Light, they desired their Brothers to answer them in this one thing,
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As to their similitude, they grant it to be pretty and plausible; but such arguments are popular and inartificial, having more of flourish than substance in them.
As to their similitude, they grant it to be pretty and plausible; but such Arguments Are popular and inartificial, having more of flourish than substance in them.
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because men must not for Uniformities sake be pared or stretched to the measure of other men? would they endure the lower suckers at the root of their tree to grow till they had killed the tree it self? Ad populum phaleras.
Because men must not for Uniformities sake be pared or stretched to the measure of other men? would they endure the lower suckers At the root of their tree to grow till they had killed the tree it self? Ad Populum phaleras.
From whence we see the Church of England 's endeavour after Uniformity is acquitted from Tyranny over the Consciences of men by the Judgement of the most learned of the Assembly of Divines; for such we do not question they chose to manage this debate, upon which the turn of their whole affairs depended.
From whence we see the Church of England is endeavour After Uniformity is acquitted from Tyranny over the Consciences of men by the Judgement of the most learned of the Assembly of Divines; for such we do not question they chosen to manage this debate, upon which the turn of their Whole affairs depended.
Thus if a man think himself bound to divide the Church by a sinful Separation; that Separation is nevertheless a sin for his thinking himself bound to do it.
Thus if a man think himself bound to divide the Church by a sinful Separation; that Separation is nevertheless a since for his thinking himself bound to do it.
For S. Paul thought himself bound to do many things against the name of Jesus of Nazareth, yet he calls himself a blasphemer and the greatest of sinners, for what he did under that obligation of Conscience. The Iews thought themselves bound in Conscience to do God service, but it was a horrible mistake, when they took killing the Apostles to be any part of it.
For S. Paul Thought himself bound to do many things against the name of jesus of Nazareth, yet he calls himself a blasphemer and the greatest of Sinners, for what he did under that obligation of Conscience. The Iews Thought themselves bound in Conscience to do God service, but it was a horrible mistake, when they took killing the Apostles to be any part of it.
for no man that hath any Conscience will speak against the Power of it, and he that declares against it, hath no reason to be regarded in what he saith.
for no man that hath any Conscience will speak against the Power of it, and he that declares against it, hath no reason to be regarded in what he Says.
But that which ought to be inferred from hence, is, that men ought not to rest satisfied with the present dictates of their Consciences, for notwithstanding them, they may commit very great sins.
But that which ought to be inferred from hence, is, that men ought not to rest satisfied with the present dictates of their Consciences, for notwithstanding them, they may commit very great Sins.
For the question is generally put, How far an Erroneous Conscience doth oblige? And when men hear that they must not act against their Consciences though they be mistaken, they think themselves safe enough, and enquire no further.
For the question is generally put, How Far an Erroneous Conscience does oblige? And when men hear that they must not act against their Consciences though they be mistaken, they think themselves safe enough, and inquire no further.
that no mans Conscience can strictly oblige him either to omit a Duty, or to commit a sin; the utmost Resolution of the Case comes to this, That a man may be so perplexed and entangled by an erroneous Conscience that he may be under a necessity of sinning,
that no men Conscience can strictly oblige him either to omit a Duty, or to commit a since; the utmost Resolution of the Case comes to this, That a man may be so perplexed and entangled by an erroneous Conscience that he may be under a necessity of sinning,
and running on with violent Prejudices, which was the case of S. Paul and the Iews (and I wish it were not of many Christians) they may make false and rash judgements of things,
and running on with violent Prejudices, which was the case of S. Paul and the Iews (and I wish it were not of many Christians) they may make false and rash Judgments of things,
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The most material Question then, in the case of an erroneous Conscience, is, What Error of Conscience doth excuse a man from Sin in following the Dictates of it? For,
The most material Question then, in the case of an erroneous Conscience, is, What Error of Conscience does excuse a man from since in following the Dictates of it? For,
if it be caused by invincible Ignorance, or after using the best means for due information of his Conscience, though the Act may be a fault in it self,
if it be caused by invincible Ignorance, or After using the best means for due information of his Conscience, though the Act may be a fault in it self,
if they form their Iudgements rather by Prejudice and Passion and Interest than from the Laws of God or just Rules of Conscience; if they do not examine things fairly on both sides, praying for divine direction;
if they from their Judgments rather by Prejudice and Passion and Interest than from the Laws of God or just Rules of Conscience; if they do not examine things fairly on both sides, praying for divine direction;
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if they have not patience to hear any thing against their opinion, but run on blindly and furiously, they may in so doing Act according to their Consciences, and yet they may be in as great danger of committing heinous sins as S. Paul and the Iews were.
if they have not patience to hear any thing against their opinion, but run on blindly and furiously, they may in so doing Act according to their Consciences, and yet they may be in as great danger of committing heinous Sins as S. Paul and the Iews were.
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Thus if men through the Power of an Erroneous Conscience may think themselves bound to make Schisms and Divisions in the Church, to disobey Laws and to break in pieces the Communion of that Church, which they are,
Thus if men through the Power of an Erroneous Conscience may think themselves bound to make Schisms and Divisions in the Church, to disobey Laws and to break in Pieces the Communion of that Church, which they Are,
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or ought to be members of, they may satisfie themselves that they pursue their Consciences, and yet for want of due care of informing themselves and judging aright, those very Actions may be Wilful and Damnable Sins.
or ought to be members of, they may satisfy themselves that they pursue their Consciences, and yet for want of due care of informing themselves and judging aright, those very Actions may be Wilful and Damnable Sins.
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Such is the Purity of its Doctrine, such the Loyalty of its Principles, such the Wisdom, and Order, and Piety of its Devotions, that none who are true Friends to any of these, can be enemies to it.
Such is the Purity of its Doctrine, such the Loyalty of its Principles, such the Wisdom, and Order, and Piety of its Devotions, that none who Are true Friends to any of these, can be enemies to it.
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It is easie to observe, that most quarrels relating to Constitutions and Frames of Government are more against Person than things; when they are unsatisfied with their management,
It is easy to observe, that most quarrels relating to Constitutions and Frames of Government Are more against Person than things; when they Are unsatisfied with their management,
Those who speak now most against the Magistrates Power in matters of Religion had ten substantial Reasons for it, when they thought the Magistrate on their own side.
Those who speak now most against the Magistrates Power in matters of Religion had ten substantial Reasons for it, when they Thought the Magistrate on their own side.
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Those who now plead for Toleration, did once think it the Mother of Confusion, the Nurse of Atheism, the inlet of Popery, the common Sink of all Errors and Heresies. But,
Those who now plead for Toleration, did once think it the Mother of Confusion, the Nurse of Atheism, the inlet of Popery, the Common Sink of all Errors and Heresies. But,
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if there be not much to be said against the Churches Constitution, then they are ready to lay load upon the Persons of the Governours and Members of it;
if there be not much to be said against the Churches Constitution, then they Are ready to lay load upon the Persons of the Governors and Members of it;
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and thence pretend to a necessity of Separation for a purer Communion. Let us endeavour to remove this objection, not by recrimination (which is too easie in such cases) but by living suitably to our holy Religion, by reforming our own lives,
and thence pretend to a necessity of Separation for a Purer Communion. Let us endeavour to remove this objection, not by recrimination (which is too easy in such cases) but by living suitably to our holy Religion, by reforming our own lives,
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Let us by the innocency and unblameableness of our lives, the life and constancy of our devotions, the meekness and gentleness of our behaviour in our own Cause, our Zeal and Courage in Gods, add a lustre to our Religion and bring others to a Love of our Church.
Let us by the innocency and Unblamableness of our lives, the life and constancy of our devotions, the meekness and gentleness of our behaviour in our own Cause, our Zeal and Courage in God's, add a lustre to our Religion and bring Others to a Love of our Church.
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II. To those who dissent from our Communion. Whether they hear, or whether they will forbear, I cannot dismiss this subject, without offering some things to them, 1. By way of Consideration. 2. By way of Advice.
II To those who dissent from our Communion. Whither they hear, or whither they will forbear, I cannot dismiss this Subject, without offering Some things to them, 1. By Way of Consideration. 2. By Way of advice.
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which cannot be expected in this World to be without Spot or Wrinkle. And if men will set themselves only to find faults, it is impossible, in this state of things, they should ever be pleased.
which cannot be expected in this World to be without Spot or Wrinkle. And if men will Set themselves only to find Faults, it is impossible, in this state of things, they should ever be pleased.
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And if they separate where they see any thing amiss, they must follow his example who pursued this Principle so far, till he withdrew from all Society, lest he should communicate with them in their Sin;
And if they separate where they see any thing amiss, they must follow his Exampl who pursued this Principle so Far, till he withdrew from all Society, lest he should communicate with them in their since;
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and because no humane inventions were to be allowed about the worship of God, he had cut out of his Bible the Contents of the Chapters, and Titles of the Leaves,
and Because no humane Inventions were to be allowed about the worship of God, he had Cut out of his bible the Contents of the Chapters, and Titles of the Leaves,
This is the Case the rigid and impracticable principles of some would bring our Churches to, by cutting off all Rules of Order and Decency, as encroachments on the Institutions of Christ.
This is the Case the rigid and impracticable principles of Some would bring our Churches to, by cutting off all Rules of Order and Decency, as encroachments on the Institutions of christ.
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2. I desire them to consider how impossible it is to give satisfaction to all, and how many things must be allowed a favourable interpretation in publick Constitutions and General Laws;
2. I desire them to Consider how impossible it is to give satisfaction to all, and how many things must be allowed a favourable Interpretation in public Constitutions and General Laws;
and if Christian Humility, Charity and Discretion, will then advise persons to acquiesce in their private security and freedom, and not to unsettle the publick Order for their private satisfaction.
and if Christian Humility, Charity and Discretion, will then Advice Persons to acquiesce in their private security and freedom, and not to unsettle the public Order for their private satisfaction.
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It is a very hard case with a Church when men shall set their Wits to strain every thing to the worst sense, to stretch Laws beyond the intention and design of them, to gather together all the doubtful and obscure passages in Calendars, Translations, &c. and will not distinguish between their approbation of the Use and of the Choice of things,
It is a very hard case with a Church when men shall Set their Wits to strain every thing to the worst sense, to stretch Laws beyond the intention and Design of them, to gather together all the doubtful and Obscure passages in Calendars, Translations, etc. and will not distinguish between their approbation of the Use and of the Choice of things,
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whether if they proceed in such a manner, they can hold Communion with any Church in the Christian world. If men be disposed to find faults, no Church can be pure enough;
whither if they proceed in such a manner, they can hold Communion with any Church in the Christian world. If men be disposed to find Faults, no Church can be pure enough;
and then according to S. Paul 's advice, with all lowliness and meekness, with long-suffering, forbearing one another in Love, they will be endeavouring to preserve the Unity of the Spirit in the bond of Peace.
and then according to S. Paul is Advice, with all lowliness and meekness, with long-suffering, forbearing one Another in Love, they will be endeavouring to preserve the Unity of the Spirit in the bound of Peace.
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It hath been often and evidently proved, that the most sober and learned Non-conformists of former times, notwithstanding their scruples in some points, yet utterly condemned Separation from our Churches as unlawful.
It hath been often and evidently proved, that the most Sobrium and learned nonconformists of former times, notwithstanding their scruples in Some points, yet utterly condemned Separation from our Churches as unlawful.
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calling it a renting the Church, the disgrace of Religion, the advancement of Pride, Schism and Contention, the Offence of the Weak, the grief of the Godly, who be better settled, the hardening of the Wicked,
calling it a renting the Church, the disgrace of Religion, the advancement of Pride, Schism and Contention, the Offence of the Weak, the grief of the Godly, who be better settled, the hardening of the Wicked,
These are the very words of one of the most learned and judicious Nonconformists before the Wars. And surely the mischiefs that followed after, could not make Separation to appear less odious. Was it a sin? was it such a sin then? And is it none now? Either our Brethren at this day, do believe it to be a Sin for the People to separate, or they do not: If not, it must either be, that there are new and harder terms of Communion, which were not then;
These Are the very words of one of the most learned and judicious nonconformists before the Wars. And surely the mischiefs that followed After, could not make Separation to appear less odious. Was it a since? was it such a since then? And is it none now? Either our Brothers At this day, do believe it to be a since for the People to separate, or they do not: If not, it must either be, that there Are new and harder terms of Communion, which were not then;
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If they do believe it to be a Sin, why do they suffer the People to live in a known Sin? Why do they encourage them by Preaching in Separate Congregations? For their Predecessor did not think it lawful much less a Duty, to preach when forbidden by a Law:
If they do believe it to be a since, why do they suffer the People to live in a known since? Why do they encourage them by Preaching in Separate Congregations? For their Predecessor did not think it lawful much less a Duty, to preach when forbidden by a Law:
neither did they understand what warrant any ordinary Minister hath in such a case by Gods word, so to draw any Church or People to his private Ministery in opposition to the Laws and Government he lived under.
neither did they understand what warrant any ordinary Minister hath in such a case by God's word, so to draw any Church or People to his private Ministry in opposition to the Laws and Government he lived under.
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Those who see least into things, are usually the fiercest condenders about them: and such eager Disputants are fitter to make quarrels than to end them;
Those who see least into things, Are usually the Fiercest condenders about them: and such eager Disputants Are fitter to make quarrels than to end them;
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This we have already seen such dismal effects of in this age, that we should think there were less need to give men caution against it again, were it not to be feared, that where Reason connot prevail, Experience will not.
This we have already seen such dismal effects of in this age, that we should think there were less need to give men caution against it again, were it not to be feared, that where Reason connote prevail, Experience will not.
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but here will lie the great difference of the case, while they and their Friends perish together, the Philistims without will rejoyce to make others the instruments to execute their designs.
but Here will lie the great difference of the case, while they and their Friends perish together, the philistines without will rejoice to make Others the Instruments to execute their designs.
as though no People had suffered so much since the days of Dioclesian; whereas the severity of Laws hath been tempered with so much gentleness in the execution of them, that others have as much complained of Indulgence, as they of Persecution. It doth not look like the Patience, and Humility, and Meekness of the Primitive Christians, to make such noise and outcries of their suffering so much,
as though no People had suffered so much since the days of Diocletian; whereas the severity of Laws hath been tempered with so much gentleness in the execution of them, that Others have as much complained of Indulgence, as they of Persecution. It does not look like the Patience, and Humility, and Meekness of the Primitive Christians, to make such noise and Outcries of their suffering so much,
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Is this the way to Peace, to represent their case still to the world in an exasperating and provoking manner? Is this the way to incline their Governours to more condescension, to represent them to the People as an Ithacian persecuting Party? Where are the Priscillians that have been put to death by their instigation? What do such insinuations mean,
Is this the Way to Peace, to represent their case still to the world in an exasperating and provoking manner? Is this the Way to incline their Governors to more condescension, to represent them to the People as an Ithacian persecuting Party? Where Are the Priscillians that have been put to death by their instigation? What do such insinuations mean,
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but that our Bishops are the followers of Ithacius and Idacius in their cruelty; and they of the good and meek Bishop S. Martin, who refused Communion with them on that account? If men do entertain such kind thoughts of themselves,
but that our Bishops Are the followers of Ithacius and Idacius in their cruelty; and they of the good and meek Bishop S. Martin, who refused Communion with them on that account? If men do entertain such kind thoughts of themselves,
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even at this day, contend for the Obligation of a Covenant, which binds men to endeavour after uniformity in Doctrine, Discipline and Worship? But they want the ingenuity of Adonibezek, to reflect on the Thumbs and the Toes, which they have cut off from others;
even At this day, contend for the Obligation of a Covenant, which binds men to endeavour After uniformity in Doctrine, Discipline and Worship? But they want the ingenuity of Adonibezek, to reflect on the Thumbs and the Toes, which they have Cut off from Others;
Who could have been thought more moderate in this way, than those who went upon the principles of the dissenting Brethren? And yet we are assured, that even in New England, when their own Church-way was by Law established among them, they made it no less than Banishment for the Anabaptists to set up other Churches among them,
Who could have been Thought more moderate in this Way, than those who went upon the principles of the dissenting Brothers? And yet we Are assured, that even in New England, when their own Churchway was by Law established among them, they made it no less than Banishment for the Anabaptists to Set up other Churches among them,
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or for any secretly to seduce others from the Approbation and use of Infant-baptism. And how they have since proceeded with the Quakers, is very well known.
or for any secretly to seduce Others from the Approbation and use of Infant baptism. And how they have since proceeded with the Quakers, is very well known.
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Nay, even these, notwithstanding the single Independency of every mans light within him, have found it necessary to make Rules and Orders among themselves to govern their Societies, to which they expect an uniform Obedience; and allow no Liberty out of the Power and the Truth; as they love to speak.
Nay, even these, notwithstanding the single Independency of every men Light within him, have found it necessary to make Rules and Order among themselves to govern their Societies, to which they expect an uniform obedience; and allow no Liberty out of the Power and the Truth; as they love to speak.
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From all which it appears, the true Controversie is not about the Reasonableness of Uniformity; but who shall have the Power of prescribing the Rules of it.
From all which it appears, the true Controversy is not about the Reasonableness of Uniformity; but who shall have the Power of prescribing the Rules of it.
and exposed to the common hatred of all Parties for the sake of that, which every one of them would practise if it were in their Power; and think it very justifiable so to do?
and exposed to the Common hatred of all Parties for the sake of that, which every one of them would practise if it were in their Power; and think it very justifiable so to do?
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But if instead of this, they endeavour to darken and confound things, and cast mists before their eyes, that they cannot see their way clear before them;
But if instead of this, they endeavour to darken and confound things, and cast mists before their eyes, that they cannot see their Way clear before them;
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This hath been one of the most successful arts of keeping up the distance and prejudices that have been so great among us, viz. by private whispers, by false suggestions, by idle stories, by unreasonable interpretation of words beyond the intention and design of those who spake them.
This hath been one of the most successful arts of keeping up the distance and prejudices that have been so great among us, viz. by private whispers, by false suggestions, by idle stories, by unreasonable Interpretation of words beyond the intention and Design of those who spoke them.
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For nothing sets men at a greater distance from our Church, than the apprehending that we are not hearty and sincere in the Protestant Cause: which although it be a most groundless and malicious calumny,
For nothing sets men At a greater distance from our Church, than the apprehending that we Are not hearty and sincere in the Protestant Cause: which although it be a most groundless and malicious calumny,
yet there have been some, who have had so little regard to Conscience, or common ingenuity, as not only to charge particular Persons, but our Church it self with Marching towards Popery. What injustice, what uncharitableness, what impudence is it, to fasten such an imputation upon a Church that hath hitherto continued (and long may it do so) the chief Bulwark of the Protestant Cause? Little do such persons consider,
yet there have been Some, who have had so little regard to Conscience, or Common ingenuity, as not only to charge particular Persons, but our Church it self with Marching towards Popery. What injustice, what uncharitableness, what impudence is it, to fasten such an imputation upon a Church that hath hitherto continued (and long may it do so) the chief Bulwark of the Protestant Cause? Little do such Persons Consider,
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how much they serve the design of our enemies, who cannot but be mightily pleased to find their most formidable adversaries represented to the People as their Secret Friends.
how much they serve the Design of our enemies, who cannot but be mightily pleased to find their most formidable Adversaries represented to the People as their Secret Friends.
For under this pretence our Adversaries endeavour to make them their Instruments to bring upon our Necks 〈 ◊ 〉 Yoke which neither we nor our Fathers were able to bear.
For under this pretence our Adversaries endeavour to make them their Instruments to bring upon our Necks 〈 ◊ 〉 Yoke which neither we nor our Father's were able to bear.
Those who pretend there is no danger, because by this means the Folly of their Religion will be exposed, do not consider what a catching disease folly is;
Those who pretend there is no danger, Because by this means the Folly of their Religion will be exposed, do not Consider what a catching disease folly is;
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if they had what they wished, they would do as might be expected from men wanting Wisdom and Sobriety, i. e. All the several Parties would be striving and contending with each other, which should be uppermost, and gain the greatest interest.
if they had what they wished, they would do as might be expected from men wanting Wisdom and Sobriety, i. e. All the several Parties would be striving and contending with each other, which should be uppermost, and gain the greatest Interest.
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And what would the fruit of all such contentions be, but endless disputes, and exposing the follies of one another, till at last Religion it self be sunk into the greatest contempt;
And what would the fruit of all such contentions be, but endless disputes, and exposing the follies of one Another, till At last Religion it self be sunk into the greatest contempt;
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if we would prevent the great Designs of our enemies, and leave the Protestant Religion here established to Posterity, we ought to follow the Apostles Advice, in walking by the same Rule,
if we would prevent the great Designs of our enemies, and leave the Protestant Religion Here established to Posterity, we ought to follow the Apostles advice, in walking by the same Rule,
Ʋnicuique civitati erat attri•uta certa regio, quae Presby•eros inde sumeret, & velut corpori Ecclesiae illius accense•etur, Calvin. Instit. l. 4. c. 4. •. 2.
Ʋnicuique Civitati erat attri•uta Certa Regio, Quae Presby•eros inde sumeret, & velut corpori Ecclesiae Illius accense•etur, calvin. Institutio l. 4. c. 4. •. 2.
They that are ruled must consider, that the best Policy or Constitution, so far as it is of mans regul•ting, hath defects and inconveniences, and affairs will be complicated; an• therefore they must not be too unyielding, but bear with what is tolerable, a•• not easily remediable. Corbett of the sound State of Religion, p. 75. 1679.
They that Are ruled must Consider, that the best Policy or Constitution, so Far as it is of men regul•ting, hath defects and inconveniences, and affairs will be complicated; an• Therefore they must not be too unyielding, but bear with what is tolerable, a•• not Easily remediable. Corbett of the found State of Religion, p. 75. 1679.
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Such is the complicated condition of humane affairs, that it is exceeding difficult to devise a Rule or Model that shall provide for all whom Equity will plead for. Therefore the prudent and sober will acquiesce in any constitution that is in some good sort proportionable to the ends of Government. A Discourse of the Religion of England, &c. Sect. 14. Printed 1667.
Such is the complicated condition of humane affairs, that it is exceeding difficult to devise a Rule or Model that shall provide for all whom Equity will plead for. Therefore the prudent and Sobrium will acquiesce in any constitution that is in Some good sort proportionable to the ends of Government. A Discourse of the Religion of England, etc. Sect. 14. Printed 1667.
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Nothing that I know of in the world, doth so strongly tempt some sober conscientious men to think Popery necessary for the Concord of Churches, and a violent Church Government necessary to our Peace, as the woful experience of the Errors and Schisms, the mad and manifold Sects that arise among those that are most against them. Baxters last Answ. to Bagshaw. p. 30.
Nothing that I know of in the world, does so strongly tempt Some Sobrium conscientious men to think Popery necessary for the Concord of Churches, and a violent Church Government necessary to our Peace, as the woeful experience of the Errors and Schisms, the mad and manifold Sects that arise among those that Are most against them. Baxter's last Answer to Bagshaw. p. 30.
You little know what a pernicious design the Devil hath upon you, in perswading you to desire and endeavour to pull down the interest of Christ and Religion, which is upheld in the Parish-Churches of this Land: and to think that it is best to bring them as low in reality, or reputation as you can, and to contract the Religious interest all into private meetings. Id. p. 31. n. 25.
You little know what a pernicious Design the devil hath upon you, in persuading you to desire and endeavour to pull down the Interest of christ and Religion, which is upheld in the Parish-churches of this Land: and to think that it is best to bring them as low in reality, or reputation as you can, and to contract the Religious Interest all into private meetings. Id. p. 31. n. 25.
And verily you will keep up the Papists hope, that by an Universal Toleration, they may at last come in on equal Terms with you, or by connivence, be endured as much as you. And if they be equal in England with you, their transmarine advantages will make them more than equal, notwithstanding their disadvantages in their cause, and their contrariety to Kingly interest. Baxters last Answ. to Bagshaw. p. 31.
And verily you will keep up the Papists hope, that by an Universal Toleration, they may At last come in on equal Terms with you, or by connivance, be endured as much as you. And if they be equal in England with you, their transmarine advantages will make them more than equal, notwithstanding their disadvantages in their cause, and their contrariety to Kingly Interest. Baxter's last Answer to Bagshaw. p. 31.
