Vindication of Brief Inquiry into the Nature of Schism, Tract

Vindication of Brief Inquiry into the Nature of Schism · Tract

A VINDICATION OF Mr. H's Brief Enquiry Into the true Nature OF SCHISM, FROM The Exceptions of T. W. THE Citizen of CHESTER, AND Sincere Lover of Truth.

LONDON, Printed for Tho. Parkhurſt at the Bible and Three Crowns at the lower end of Cheapſide near Mercers Chapel. 1691.

p. 1A Vindication of M. H's brief Enquiry into the True Nature of Schiſm, &c.

THAT man muſt be a great ſtranger in England, that knows not what unhappy flames have been kindled amongſt us about matters of Church-Government and Worſhip; and he muſt be as great an Enemy that would not contribute his utmoſt to the extinguiſhing of them: A great deal has been writ on both ſides, to convince the World where the fault of our Diviſion lies. The word Schiſm has been toſt like a Tennis-ball, from one ſide to another, till by ſuch motion thoſe violent heats have been cauſed, that have much endangered both our Church and State. Great endeavours have been uſed to faſten the guilt upon ſuch as impoſe unneceſſary, ſuſpected Terms of Communion, and it has been fiercely retorted upon thoſe that p. 2refuſe to comply with ſuch Terms, and after all, the Difference remains, and for ought we ſee, is like to do ſo ſtill. Some have fancied the ſevere Execution of Penal Laws, by Fines, Impriſonment, Exile, &c. would have put an End to that Separation, which they thought proceeded from a Factious humour, not to be tamed any other way; but Experience has convinc'd them of a quite contrary Effect: Others have perſwaded themſelves, when-ever ſuch Enforcements were laid aſide, the Controverted Ceremonies would of courſe fall into contempt, for being (by acknowledgment) things purely indifferent (that is to ſay) meer trifles, without any native worth or ſtrength, they cannot be rationally ſuppoſed to ſtand any longer than they had thoſe external props to bear them up; and herein they have not been altogether diſappointed, for they hear of five or ſix of the Clergy, and thoſe not of the meaneſt ſort, that have choſen to quit their Preferments, for the eaſe of their Conſciences, now they may Preach the Goſpel without bearing that burthen; and were our preſent Liberty improved to a Comprehenſion, more ſuch Inſtances might be expected, and the World would then ſee whether all this troubleſom Zeal for the things p. 3in Controverſie, has proceeded from the real value of the things themſelves, or the valuation of thoſe external Advantages affixed to them.

But ſince neither Diſputings, nor Penal Laws have hitherto brought Engliſh Proteſtants to an exact Uniformity, it is worth every honeſt mans Enquiry how under theſe different Modes of Worſhip, all men may be induced to live quiet and peaceable lives, as becomes thoſe whoſe Intereſts are ſo inſeparably united, both by a Sacred and Civil Tie.

Mr. M. H. has made a very modeſt and ingenious attempt that way; from which we expect the greater ſucceſs, becauſe he has certainly hit upon the true cauſe of our Animoſities, which, as all other Wars and Fightings, proceed from our Luſts, which war in our minds; were theſe as entirely ſubject to Reaſon and Virtue as the Goſpel would have them to be, it would not be in the power of greater Controverſies than ours, to make us run ſo fiercely one upon another, breaking all the Bonds which our Religion, natural Relation, and Civil Concernments have laid upon us: And becauſe a great deal of harm is many times done by a miſtaken Scripture word, and it is neceſſary p. 4to take the Weapon out of the Gladiators hand: He has given us ſo clear an Account of the true import of the word Schiſm, as it is uſed in Sacred Writings, as does acquit all the ſober, moderate, peaceable men, and only falls upon the fiery, proud, cenſorious Bigots of both Perſwaſions.

In ſo healing an Enterprize as this, he could fear no oppoſition except from two ſorts of perſons; The furious Zealot, who will find himſelf too deeply concerned to be quiet and eaſie; And the Debauchee, who makes uſe of the Controverſie only as a blind to cover his own leudneſs, and a pretence to act his malice againſt the more ſerious Profeſſors of Practical Religion. Whether that T.W. who has encountred this peaceable Deſign, belongs to the former or latter ſort of men, I ſhall leave to his own Conſcience, and thoſe that are better acquainted with him to determine, but by the complexion of his Book he ſeems to have a mixture of both.

Before I proceed to the Examination of his Pamphlet, I think my ſelf obliged to do Mr. H. that Juſtice, as to aſſure the Reader he has acted no part at all in this Reply, nor ever ſaw one word of it before it came out of the Preſs, and therefore is not chargeable p. 5with any Errours whereof it may be guilty.

The Gentleman begins his Preface imperiouſly enough, and is very liberal in beſtowing his Titles of Honour and Diſgrace. The Epiſcopal Clergy he vouchſafes to ſalute Learned and Pious, the Diſſenters Fools and Schiſmaticks, as if 'twere his Province to make an oracular deciſion of the Controverſie, and to give Laurels or Halters at his pleaſure: But as it is to be hoped, the Clergy he ſpeaks of will not value themſelves, their Piety or Learning over-much, upon the bare ſentence of a perſon, that is ſo little a Judge of either; ſo it cannot be expected, the Diſſenters ſhould immediately confeſs themſelves Fools and Schiſmaticks, becauſe the Citizen has pronounced them ſuch. It is no new thing to them to be called Names, to be repreſented as Rebels and Traitors, unfit for Humane Society; and it has been formerly an unſufferable crime to endeavour their own vindication, and theſe men have been ſo long accuſtomed to a hectoring abuſive kind of Language, that they have forgotten how to ſpeak with common civility to perſons that are almoſt as good men as themſelves. [Little ſhifts, reſtleſs ſpirits buoying up a Faction] have been decantate terms to p. 6do the work of a common Foe, in ruining thoſe that were more early aware of the advances of Popiſh Deſigns than ſome of their Neighbours: But 'tis ſome what ſtrange ſuch words ſhould be heard at this time a-day, when our Governours, and almoſt the whole Nation are convinc'd how much this kind of Language, and the Severities that were kindled thereby have contributed to thoſe great evils from which the Nation is but lately eſcaped.

He muſters againſt us the great names of Hooker, Bramhall, Hammond, Sanderſon, and divers more; but why ſhould he leave out his Modern men? Why ſhould Parker, Dryden, L'Eſtrange, with their [learned elaborate and Orthodox Writings] come in for their ſhare of Honour? I know none ſo weak as [to ſet Mr. H's Book in compariſon with theſe] 'tis evident his ſubject and deſign is variant from theirs; but if we thought fit to imitate his Pedantry, we could tell him of Reynolds, Cartwright, Blondell, Ames, Daille, Owen, Baxter, &c. whether theſe men have not done as much to prove the Impoſers Schiſmaticks as the former to prove Diſſenters ſuch, is referr'd not to the Judgment of T. W. or of an Intereſſed Party, but of all the unbyaſs'd part of Mankind upon a fair p. 7hearing, which yet we could never obtain. Mr. H's deſign was to create a good agreement betwixt Parties that had been ſo long and learnedly contending; and in this I know of no profeſſed Adverſary he has but T. W. and whether his deſign be not more honeſt than this mans, and his management more rational, will be ſpeedily tried.

Our ſincere Lover, before he finiſhes his Preface, makes his honours to three ſorts of Readers, the Church-man, the Diſſenter, and the Sceptick, and he does it with as good a grace as can be expected from a man in his circumſtances.

As for the true Member of his Church, he's aſſur'd of him [that he has been taught the Candour to cover the faults] of a weak Brother — be the performance never ſo vicious, Zeal for the Church will conſecrate and make it paſs with applauſe amongſt ſuch as himſelf; [and if they be but pleaſed, he's ſatisfied] for to humour them, was all he deſign'd.

Now to the Diſſenter, [if he be one that has not ſacrificed his name to the factious, ſo as to diveſt himſelf of all Chriſtian temper, humility and conſideration:] But what a ſtrange ſuppoſition is this? Is there ever a Diſſenter in the World that is not devoted p. 8to Faction, and ſtript of Humility? They have formerly condemned us in the lump; 'tis well our Friends have learned to diſtinguiſh: Well, if there ſhould chance to be ſuch a creature [he is deſired to conſider his deſperate condition] how? humble, conſiderate, of a Chriſtian temper, and yet in a deſperate condition? this is as great a Riddle as the former. In good earneſt, if a man may be in a deſperate condition with all theſe Virtues, I would deſire T. W. to conſider what the condition of that man is that appears to have none of all theſe. The Diſſenter however bids me thank him for [his weak endeavours to ſnatch him as a firebrand out of the fire] but I am alſo to tell him his weak ſervice comes too late, for it has pleaſed God to move the King and Parliament to do it, who have already by their gracious Indulgence pluckt a great many Brands out of the fire of theſe mens rage and fury, in which they and their Intereſt were almoſt conſumed, a bleſſing, which we doubt not [all the Angels congratulate to us] excepting thoſe whoſe buſineſs it is to accuſe the Brethren, and to raiſe ſtorms and tempeſts in the World.

His laſt Addreſs is to the Sceptick, and [if the Sceptick be obſtinate and perverſe] an p. 9obſtinate Sceptick is almoſt as great a Riddle as a humble Diſſenter. It has been the way of ſome men to repreſent all men as Sceptical and Atheiſts, that have had larger Souls themſelves, and would not joyn with them in unchurching the greateſt part of the World for the ſake of a Mitre, and a few Ceremonies; and yet many of theſe Scepticks have as true a veneration for the Clergy and Church, as T. W. himſelf; for it can hardly be imagin'd, that man can have any real value For an Office, whoſe life does openly confront the great Ends thereof.

And now he takes leave of his Reader, and turns him to Mr. H. himſelf, and upon the firſt ſalutation blames him [for not chuſing the true Standard whereby to diſcover Schiſm] Mr. H. choſe no other but the Sacred Scriptures, which being the great Law for the Government of Men, muſt certainly be the trueſt Touch-ſtone of Sin and Duty; and if the Schiſm this man would charge us with be not ſo, according to the Standard of Scripture, we ſhall not much dread the guilt or danger of it. This is a hopeful beginning of Controverſie, to decline the ſufficiency and propriety of Scripture as the Standard of good or evil.—But will this man aſſign a better? yes [the ninth Article of p. 10the Apoſtle's Creed, I believe the Holy Catholick Church, the Communion of Saints] But by what Standard muſt we diſcover [the true notion] of theſe words? Who muſt tell us what the Unity of the Church is, and what the Communion of Saints? Muſt not Scripture be our Rule? And muſt you not then come to Mr. H's. Standard at laſt? a happy Omen! when the firſt Paragraph contains a plain affront both to Scripture and common ſenſe. But let us ſee how he goes on.

He offers to our conſideration the Origination and firſt Exiſtence of the Catholick Church [which was before the day of Pentecoſt,] but how long before that day he does not tell us. If a man pretends to acquaint me with the Origination of the World, and tells me it was before the Babyloniſh Captivity, I ſhall count him a ridiculous trifler; but I ſuppoſe he means it was immediately before, or a little while before the day of Pentecoſt; and here indeed is a diſcovery worthy of its Author. But had God no Church then amongſt the Jews? muſt they be excommunicated too? for what cauſe pray? Not for want of Ceremonies, or a Pontiff, I hope. The man told us in his Preface, the Angels in Heaven were the moſt p. 11glorious Members of the Church.—How muſt we lay theſe things together? Were the Angels originated at the day of Pentecoſt? had they their firſt Exiſtence then?—or did the Members of the Body exiſt before the Body? let the Citizen, or any of his Cabbala ſolve theſe Riddles, and I'le promiſe him he ſhall be my great Apollo.

That [the Apoſtles and Diſciples were the Church] we do not queſtion, nor the power Chriſt gave his Apoſtles to Preach the Goſpel to all the World; and he well obſerves, that Chriſt's commiſſion and charge, That in every Nation they that believe might be baptized, and ſo made Members of the Church: How well they have obſerved their Commiſſion, who refuſe to admit of Church-Members upon their profeſſion of Faith, unleſs they will alſo comply with ſome ſignificant Rites of their own that are alien to the Scripture Rules, ſome men may do well to conſider, and whether to deny Goſpel-priviledges to thoſe that in the Judgment of Charity are Believers, be not to aſſume a greater power than that which this man calls [the Univerſal Power given to the Apoſtles] whereby they become guilty of the worſt ſort of Tyranny, becauſe the Liberties hereby invaded are of all p. 12others the moſt ſacred and invaluable.

It is plain from this mans confeſſion, that to be a Diſciple or Believer would make a man a Member of the Church in Apoſtolical times; and we cannot but aſſent to that excellent ſaying of the now Biſhop of Worceſter, It is pity that which would make a man a Diſciple of Chriſt then, ſhould not be ſufficient to make him a Member of the Church now; but we have no reaſon to doubt the contrary; and if ſuch a perſon ſhould be (clave errante) ſhut out of the Communion of a particular Church, God would ſtill look upon him as his own; for the pride and perverſeneſs of men ſhall not make the Faith of Chriſt of none effect.

That prevalency of the Goſpel (which he ſpeaks of) in Primitive times, we believe, and adore that divine Energy that appeared therein, making its way through ſo formidable an oppoſition as it every where met with; and next to the Power of God, which is to be accounted the principal cauſe, we cannot but aſcribe this wonderful ſucceſs to the ſanctity of the Preachers, and the ſpirituality and ſimplicity of their Doctrine and Worſhip; for we find it has made but a ſlow progreſs in the World, ſince men, upon pretence of adoring it, have encumbred it with p. 13needleſs Ceremonies, and committed the management thereof to men, who (many of them) had little to recommend them to the ſervice beſides a vehement Zeal for theſe Religious Impertinencies.

But, though the Apoſtles did propagate the Goſpel far and wide, yet that they did actually [Preach it to all Nations] is a thing we never heard of before T. W. told us ſo; and we muſt have better evidence before we believe it. Whether [the ſeven Churches in Aſia had ſeven Biſhops preſiding over them] neither more nor leſs, is a thing that no way affects the preſent Controverſie, nor can any thing be concluded from thence in favour of our Engliſh Prelacy, till the Power of thoſe Biſhops, the extent of their Dioceſſes, the quality of their Under-Officers, the Modes of their Worſhip, and Terms of Communion be proved the ſame with ours, or liable to the ſame exceptions. We have no prejudice againſt Epiſcopacy, name or thing, provided it be reduced to the Primitive Standard. He muſt not think to run us down with a bare word. We find mention made of Presbyters in Scripture; he would think it irrational from hence to aſſert Scotch Presbytery to be Jure Divino; the name will ſignifie little in the debate, till the true p. 14bounds and limits of the Office ſo named be ſtated and adjuſted.

I will not take upon me to contradict thoſe Learned men that think the Angels there mentioned were Biſhops, but to ſay [it is plain by the word Angel they were ſo] is a wonderful Argument indeed; as if Biſhop and Angel were convertible terms. And ſo the two young men that came to reſcue Lot out from the Sodomites, were Biſhops, and the glorious Meſſengers that brought to Mary and Elizabeth the joyful tydings of our Saviour's approaching Birth, were Biſhops; it's plain they were ſo by the name Angel the Scriptures give them, and if this hold good, there will be a great many more Biſhops in Heaven than Chryſoſtom expected to find there.

He tells us, though there was a multiplication or plurality of Churches in thoſe times, by the encreaſe of Believers, yet no variation. I am glad to hear that the encreaſe of Believers will make it neceſſary to multiply Churches; and why does it ſo — but becauſe the encreaſe of Church-members may be ſo great as makes them uncapable of ordinarily meeting together to worſhip God, therefore a Church in the primitive ſenſe muſt conſiſt of no more than could ordinarily p. 15ſo meet; and that every Church had its Biſhop is evident, for without the governing part it cannot be a diſtinct Political Society, but if the model of our Epiſcopal Churches be right, which are made up of ſome hundreds of Congregations, and Millions of Perſons that cannot be known to the Biſhop, or one to another; if this I ſay be allowable, I ſee not how the encreaſe of Believers can be a ſufficient cauſe for the multiplying of Churches.

But what does he mean in ſaying, in theſe multiplied Churches there was no variation; was there no variety at all in any circumſtance of worſhip? That's gratis dictum, and the contrary may be proved even in the Apoſtles times. Whence was that ſcuffle betwixt the believing Jews and Gentiles about Jewiſh Ceremonies?Acts 15.Acts 15 What need was there of that Apoſtolical Synod, and of all thoſe precepts againſt impoſing upon, or condemning one another upon the account of different Sentiments? If he means there was no variation from the Scripture Rules (tho we are afraid that will ſcarce hold, yet) we wiſh it had been ſo ſtill.

We have a Notion of Church Unity laid down p. 2. in which we freely concur with p. 16him, i. e. [That all Churches are one, as united into one Body, whereof Chriſt is Head, having the ſame Baptiſm, the ſame Faith, and the ſame Euchariſt] that is the ſame for ſubſtance for it that they all agreed in the Primitive times in the ſame Circumſtances, ſuch a Unity we hold, and doubt not but in our Congregations this Unity may be found. They are made up of viſible Chriſtians, ſuch as in the Judgment of Charity are united to Chriſt by Faith; we have the ſame Baptiſm with the Apoſtolical Churches for Subſtance, and come as near in circumſtances as we can to the Rule, leaving out the innovations of latter and more corrupt times, we hold the ſame Doctrines of Faith, and the ſame Euchariſt, and after the Apoſtolical Mode, as far as by their Writings appears, and thus far we are the ſame with them in the External Worſhip and Service of God, and the ſame with all other true Churches, as far as they are the ſame with the Apoſtolical, and differ from them no farther than upon a ſerious Enquiry, we find they differ from theſe.

We expect T. W. ſhould ſtand to this Deſcription of Church Unity he has here given us, and if he does, we can eaſily make it appear he has ruin'd his whole Book and p. 17Cauſe; for if this be the true proper Unity of Churches, then there may be true Church Unity without the uniting of many particular Churches, Miniſters and People into one Dioceſan Church under the Juriſdiction of a Prelate and his Officers; then there may be true Church Unity without a neceſſary obſervation of the ſame Parochial Precincts: I do not ſpeak againſt the conveniency of ſuch a thing, but only obſerve that it is not de Eſſentiâ Unitatis, according to this Mans definition; and there may be true Church Unity without an abſolute Uniformity in the ſame Modes and Circumſtances of Worſhip; and conſequently a Man may plead to the Juriſdiction of a Dioceſan Prelate, may ſtep over Pariſh Bounds, and may worſhip God without the Ceremonies uſed in England, and yet be free from the guilt of Schiſm, for if none of theſe things be Eſſential to the Churches Unity, they may be omitted, and that preſerved entire notwithſtanding.

Touching the continuance of the Church of God upon Earth we have no Controverſie with him, we believe it will be till Chriſts ſecond coming, but whereas he affirms, that the power wherewith our Saviour veſted the Apoſtles, was not to ceaſe or expire with them, we think a Man of Sence would have p. 18diſtinguiſh'd betwixt the extraordinary power which was properly Apoſtolical, and that ordinary Paſtoral power which was eminently comprehended in the other; as to the former we do not find that it was deſigned to out-live their Perſons, and therefore in this we know of no Succeſſors that they have, their call to this Apoſtolical power was extraordinary, their Authority was Univerſal, their Commiſſion extended to the whole World, and was the ſame in all Churches. Now to ſay that the Biſhops which are ſtated Paſtors in an Organical Church are the Apoſtles Succeſſors in this Apoſtolical power, is deſtructive to their own Notion of Church Government, and would give the Biſhop of Rome as great power in England as the Arch-Biſhop of Canterbury (when there is one.) Indeed as the Apoſtolical power did contain [eminenter] the Paſtoral power, ſo far the Biſhops or Paſtors of Churches do ſucceed them; but this cannot be properly called an Apoſtolical Succeſſion.

I ſhall not diſpute with him the Epiſcopal Juriſdiction of Timothy and Titus, it ſignifies nothing till the Nature and Extent of that Office be firſt determined out of Scripture: Dr. Hammond tells us, all the Elders we read of in Scripture were Biſhops, and p. 19that every particular Church had at leaſt one of theſe, and no doubt but Epheſus and Creet had ſuch Biſhops as well as other Churches, but whether Timothy and Titus were ſuch is not certain or material; though their frequent removes from place to place at the command of the Apoſtles, makes it very probable that their Office was itinerant and unfixed. But 'tis pretty to hear him ſay theſe two were ordained the Biſhops of Epheſus and Creet by the Apoſtles, Was there any Apoſtle then beſides Paul concerned in it? But here lyes the Trick, they muſt needs be two Biſhops, and the Apoſtolical Succeſſion muſt begin in them, and therefore it was neceſſary to mention their Ordination by Apoſtles in the plural, becauſe it does not agree with the nature of a proper Succeſſion that two Biſhops ſhould ſucceed one Apoſtle in his Apoſtolical power, for then Timothy would have been as much Biſhop of Creet as of Epheſus, and Titus as much Biſhop of Epheſus as Timothy, for the Apoſtolical power veſted by Succeſſion in them extended as much to the one as the other, and as much to all the World as to either.

And how (pray) could Timothy and Titus ſucceed the Apoſtles in the Sees of Epheſus and Creet, whilſt the Apoſtles were p. 20yet living? Were they tranſlated to a higher Seat, or ſuſpended or degraded, for not owning the Authority of the Civil Magiſtrate? To be the Apoſtles Succeſſors in Apoſtolical power, the Apoſtles yet alive, and in plenitude of power, is a very great Myſtery, and ſomething akin to the honeſt Vicar of Newport's quondam Prayer that King Charles the Second might out-live all his Succeſſors.

Whereas he ſays no Presbyters had power to ordain, I deſire him to try how he will reconcile this with Dr. Hammond, that ſays theſe Presbyters were all Biſhops, or indeed with Scripture it ſelf, that ſays even Timothy received the gift by the laying on of the hands of the Presbytery.1 Tim. 4.14.1 Tim 4:14

But as to this delicate Notion of Apoſtolical Succeſſion, he is pleaſed further to inform us, that for the propagation thereof, Linus by Apoſtolical Conſecration Succeeded the Apoſtles in the See of Rome, here's a double blunder again — Linus Succeeded whilſt the Apoſtles were alive, for how elſe could he have Apoſtolical Conſecration, and Linus a ſingle perſon Succeeds the Apoſtles in the plural: As before the Apoſtolical power of one Apoſtle was divided betwixt two Biſhops, p. 21Timothy and Titus, ſo here the power of two or more Apoſtles is exhauſted by one Biſhop who is their Lineal Succeſſor— and they ſtill living in full enjoyment of their power; ask him not how can theſe things be? they muſt be ſo, for Diſſenters muſt be Schiſmaticks, and this is the way to prove them ſo, and therefore muſt be rational and ſolid, whatever abſurdities our Sceptical Heads diſcover in it. I need not here take notice how poſitively he aſſerts the immediate Succeſſion of Linus, when all the Learned Men in the World acknowledge great Difficulties, and uncertainty — whether Linus or Cletus were firſt Biſhop, or whether both at once, one as Biſhop of the Circumciſion, the other of the Gentiles;As Grotius thinks. but Ignorance is the rareſt thing in the World to make a man bold, and venture at any thing. Nothing but this Faculty of Ignorance would have emboldened him to ſay, as p. 3. That this Line of Apoſtolick Succeſſion of Biſhops, hath continued in all Ages to this preſent time; an Aſſertion without the leaſt ſhadow of proof; yea, contrary to the Acknowledgments of all Church-Hiſtorians. The very Papiſts themſelves, whoſe Intereſt it is to make men p. 22believe it was ſo, confeſs there are inſuperable difficulties about the Succeſſion of Popes in the Roman See; and if the Succeſſion be ſo perplexed there, it muſt be much more ſo in other Churches, whoſe obſcurity in former Ages makes it leſs feaſible to trace this Line of Succeſſion. — And though Irenaeus might be able to [name all the Succeſſors of the Apoſtolick Churches in his day] yet that will hardly prove that there has been no interruption ſince. Irenaeus is ſaid to have been the Scholar of Polycarp, who was the Diſciple of Sr. John, and he is ſaid to have died in the year of Chriſt 182. It is therefore very probable he might remember the names of all that had been Biſhops of Rome, Jeruſalem and Alexandria, ſince he had not much above the ſpace of an hundred years to burthen his memory with; a leſs man than he can tell who have been Biſhops of Cheſter for a hundred years—but does it follow that an uninterrupted Succeſſion for above 1600 years is equally certain?

I might here enquire how it came to paſs that this Apoſtolical Succeſſion was propagated in ſo few Churches as the Patriarchal were; methinks there ſhould have p. 23been as many as the Apoſtles were. For this man to be ſo very poſitive in theſe difficult and perplexed points, ſhews a very great Effrontery; and what may we not expect from the man that will talk at this rate? And to ſay, whoever exerciſes any Miniſterial Office out of this Line of Apoſtolick Succeſſion, can be no other than a Lay-Impoſtor, is to expoſe Chriſtianity it ſelf, and to leave the Conſciences of all men in the World at an utter uncertainty whether they have a true Miniſtry and Ordinances or no. Wretched men! that to ſupport the beloved Cauſe of Perſecution, will advance a notion deſtructive to our common Chriſtianity, and the Peace and Comfort of the Chriſtian World; and rather than the Diſſenters in England ſhould not be Schiſmaticks, will ſhake the foundation not only of all the Reformed, but of all the Chriſtian Churches in the World. Certainly T. W. ought to have been well adviſed, before he had given it under his hand, That if there be not an uninterrupted Succeſſion betwixt all the Biſhops in England, and Apoſtles, they are Lay-Impoſtors and Schiſmaticks; and that he and the reſt of his Friends have no better evidence that the p. 24Church of England is a true Church, than they have of ſuch a continued Succeſſion; that they can as ſoon demonſtrate ſuch an unbroken Line, as that their Miniſtry and Sacraments are true; and that they have no better proof that Diſſenters are Schiſmaticks than they have of this, nor any better defence of all the Severities they have uſed againſt them than this, and if it ſhould happen that in almoſt 1700 years there has been the leaſt breach made upon this Line, all that they have ſaid and done againſt Diſſenters becomes due to themſelves. Would any man in the World (that was not hired to betray the Churches Cauſe) have put it to ſuch an Iſſue? I am ſure no wiſe man would venture his Eſtate upon it: And yet this man has choſen to fix his Church, and Faith and Salvation upon no better a Foot than this.

For in how many caſes may this Line be broken, and all that Apoſtolick Power conveyed there be ſpilt and loſt, if there ſhould happen a vacancy in any of thoſe things he calls Apoſtolical Churches and Sees for ſome years, and the ſucceeding p. 25As the Northumbrian Biſhops by the Abbot of Hy.Incumbent be a perſon ordained by an Abbot who was no Biſhop, as is allowed in the Roman Church, through which this Authority muſt be conveyed to us; does not this make an Interciſion in the Line of Epiſcopal Ordination be ſo indiſpenſable? it muſt do ſo. I deſire to know of this man, or (any other that encourage him to write little Books) whether this Line of Succeſſion may be continued in a Schiſmatical Church, and the Apoſtolical Power conveyed thereby; if by Schiſm Men and Societies are cut off from the Univerſal Church, as this Man frequently affirms in his Book, then ſuch Schiſmatical Churches are no Churches, nor parts of the Univerſal Church, and ſo cannot be the Subjects of this Apoſtolical power, and if this power cannot be derived through a Schiſmatical Church, then he muſt grant either that the Church of England has not this power, or that the Papal Churches through which this Line and Power runs are not Schiſmatical, and if they be not, his own Church muſt be ſo, for ſeparating from them; for he allows Separation utterly unlawful, unleſs from a Schiſmatical Church.

p. 26But after all, though by this continued Line of Apoſtolical Epiſcopal Succeſſion, he would Exclude all the Reformed Churches beyond Sea that have not thoſe Governours he will allow to be Scripture Biſhops— Suppoſing this ſame Line (he makes ſuch a ſplutter about) were certain or neceſſary, which it is not, yet till this Man has proved the Engliſh Prelacy to be nearer a-kin to the Scripture Epiſcopacy than the Paſtoral Office, which is the Epiſcopacy we contend for; we ſtand as fair for any advantage this Notion may afford as his Party does; for we reverence and maintain Miniſterial Ordination, and ſo are in the Line ſtill, if ſuch a Line there be, which yet we are no way concerned to prove, becauſe we look upon Ordination to be no more but a publick Approbation of Miniſterial Abilities by competent Judges, and we doubt not but the Miniſters that have ſuch Qualifications themſelves are the moſt competent Judges thereof in others; but if there ſhould happen a caſe wherein ſuch Perſons could not be had; As if a company of Chriſtians ſhould be caſt upon a remote Iſland, or if all the Paſtors in a Countrey ſhould be put to Death, or all turn Hereticks, we doubt not but it would p. 27be lawful for a Man of the beſt Qualifications, being choſen by the reſt, and approved, and ſet apart by the moſt competent Judges amongſt them, to Adminiſter in Holy Ordinances to them, and that he would be a true Miniſter of Jeſus Chriſt, ſufficiently Authorized to the Work, and a Lay-perſon no longer; but if we aſſent to the Whimſey of a conſtant Succeſſion (as if power were conveyed like Water in a Conduit after a Phyſical manner, by contact paſſing through the Finger ends of the Prelate into the Noddle of the Perſon Ordained) then can no neceſſity make the practice aforeſaid warrantable, and ſo the Subſtance muſt fail and periſh for want of the Ceremony — which is contrary to Reaſon, and the Notions Men have of the Goodneſs of God.

This conceit of an entire Apoſtolical Line, was forg'd upon the ſame Anvil with that of an uninterrupted Succeſſion of Engliſh Monarchs, from the Eldeſt Son of Noah, whereby a Patriarchal Right deſcends inſeparable from the Perſon, Sacred and Irreſiſtible, which has tortured the Ears of all Men of Sence and Sobriety in theſe late Times.

p. 28The Leud and Extravagant Careſſes that have happen'd between Ambitious Princes and Aſpiring Church-men have produc'd ſuch Twins as theſe, that lately threatned the Kingdom with a diſmal Fate. No leſs pretences than thoſe of Patriarchal and Apoſtolical Powers were ſufficient for the Uſurping an Abſolute Empire over the Civil and Religious Rights of Men; but as we have ſeen the One deſerted, expoſed to juſt contempt, and renounced by the very Authors thereof, not in words only, but in actions famous and publick throughout the World, ſo we doubt not they will to deal with the other, it being of the ſame extract, and calculated to ſerve the very ſame intereſt and deſign.

His fourth page is taken up with proving that to love as Chriſtians in Scripture Sence is to love as Members of Chriſt, and obliges us to preſerve the Body from Rents and Schiſms, which we never deny; but wonder at ſome Men, who notwithſtanding all their talk for Peace and Unity, have ſo little real Love for it, as to Excommunicate and Damn all thoſe that cannot comply with thoſe Ceremonies which themſelves acknowledge have no Moral p. 29goodneſs in them, and therefore can be but idle incumbrances upon the Worſhip of God, which (as one ſays of Friendſhip and Heraldry) is nobleſt when plaineſt, braveſt when alone: Certainly ſuch unreaſonable Stiffneſs cannot have much in it of that love, [which is the Characteriſtick of Chriſts Diſciples;] but theſe Gentlemen think to excuſe their averſation to us, by ſaying we are not Chriſtians, we are out of the Catholick Church, this is to make one groſs act of Uncharitableneſs to excuſe for another; but we thank God they are not to be our final Judges.

For our further Conviction we are told [The Communion of Saints is one External viſible Communion of the Chriſtian Church] which is ſo far from explaining the thing, that it makes it much darker. We hold Communion in Eſſentials with every Church of Chriſt upon Earth, and in Integrals with all ſound Churches, and we know few Churches, that hold Communion in all accidentals, nor was ſuch a Communion ever pretended to be neceſſary. This word Communion, not rightly underſtood, nor the ſence of it carefully diſtinguiſht, has ſtrangely miſled ſome p. 30Men, and is at the bottom of all thoſe clamours that have fill'd the Ears of our Rulers, and the whole Nation againſt us; and this Man ſeems as little to underſtand it as any one that ever pretended to write upon the Subject. In the fifth page we have an aggregate deſcription of the Communion of Saints, which we ſhall particularly examine, and apply to the preſent caſe; the Communion of Saints conſiſts of theſe things.

1. [A firm Belief of all the Articles of Faith, contained in the Apoſtolical, Nicene and Athanaſian Creed;] and why not in Scripture? theſe Creeds are but of Humane Compoſition, and ſome things in them want Explanation, however ſo far we are within Communion, though hereby the Greek and other Eaſtern Churches are ſhut out, which the Citizen of Cheſter has no Commiſſion to do.

2. [To partake all of the ſame Table] he cannot mean the ſame individual Table, but the ſame Euchariſt in ſpecie; ſo far we are with him ſtill: But whether this will not exclude the Papiſts, who by denying the Cup to the Laity, have taken p. 31away in part the matter of the Euchariſt, I ſhall leave to his ſecond thoughts, who I believe will not be over-forward in Unchurching them, for fear of breaking the Line by which his own Church hangs.

3. [To join all in the ſame holy Prayers and Supplications, and in giving Thanks] he cannot mean that in theſe Duties we muſt neceſſarily uſe the very ſame words, without the leaſt adding, ſubſtracting or changing, for then he Excommunicates all the World, but thoſe of his own perſwaſion, and a great many of them too.

4. [To be ſubject and obedient to our Spiritual Rulers and Governours (who have derived their Authority from the Apoſtles by a due Succeſſion) in all things pertaining to a Godly Life, Decency and Order.] We are very deſirous to give due Honour and Obedience to our Spiritual Governours, who derive their Authority from Chriſt, which is more proper than to ſpeak of deriving it from the Apoſtles, for Chriſt is the only Fountain of Authority, and the Streams are derived p. 30duplicate page p. 31duplicate page p. 32rather from the Fountain, than the Ciſtern; It is obſervable the Mans Expreſſion is ſunk from an uninterrupted Succeſſion to a due Succeſſion — to obſerve the Apoſtolical precepts in Government and Worſhip may make it up a due Succeſſion, but there's more required to an uninterrupted one than ſo. Now before he can ſay we want this Qualification for Communion, he muſt prove that Dioceſan Prelates are made our Rulers by a Divine Command. A ſingle Perſon taking upon him to govern ſome thouſands of Congregations, by ſuch Rules and Officers as our Engliſh Prelacy uſes, and this by the Nomination of the Civil Magiſtrate without the Conſent of the People, or of the Miniſters within the Dioceſs, is a Creature we neither find in Scripture, nor in Primitive Times, and therefore can be no Spiritual Governour of ours by Divine Right, let him prove this, and he does ſomething; but till this be done, his whole Book is as inſignificant as waſte Paper.

When this Man or any one for him, has made it to appear that the Authority of a Dioceſan Prelate, Dean, Lay-Chancellor, p. 33&c. over all in the Dioceſs, is as certain and Sacred as that of Moſes and Aaron; we will not dare to diſpute it for fear of Corah's doom, but till this be evinced, I hope he will not take it amiſs if we be not frighten'd out of our Wits by ſuch miſapplyed Paſſages, which we have often heard urged to back the Doctrines of Non-reſiſtance, and all thoſe Principles of Slavery ſome Men have been endeavouring to inſtil into our Minds, but as we ſee they have no great regard for ſuch alligations themſelves, when adhering to them would be chargeable and dangerous, ſo we believe they cannot heartily blame us if we deſpiſe them too.

In the laſt Paragraph of the fifth page we have the Communion of Saints deſcribed over again, being willing, I ſuppoſe, to make up in the Number what is wanting in Weight, and here we are told all thoſe particular Churches who agree with the Primitive Catholick Church in all the Articles of Faith, and in the External Viſible Worſhip and Service of God are true Members of the Univerſal Church, and in the Communion of Saints: In what p. 34Bounds he will fix the Primitive Church we know not, certain it is, a Century or two made a very conſiderable change in the features of their Government and Worſhip; but if we muſt take our meaſures by thoſe Courches that are truely Primitive, we fear not to put our ſelves to the Tryal, That our Congregations have this agreement in Faith none will deny; and he has not proved that we differ from them in the Eſſential or Integral parts of Gods Worſhip, or in any conſiderable circumſtance; and that this Divine Worſhip and Service is Viſible and External this Gentleman is but too ſenſible, and 'tis a very great Eye-ſore to ſuch as he that it is ſo much more Viſible than formerly it has been.

If we will take his confident and repeated aſſertions for demonſtration, we may believe that the Church of England has from the firſt planting of the Goſpel here, retained the Apoſtolical power of Eccleſiaſtical Juriſdiction by an uninterrupted Succeſſion of Arch-Biſhops and Biſhops in a right Line from the Apoſtles days to this preſent time; but how uncertain this is, and how inconſiſtent with p. 35other parts of his Book I ſuppoſe has been ſufficiently manifeſted, I ſhall therefore take no farther notice of it, eſpecially becauſe that, till the true Bounds of Epiſcopal Power be fixt by Scripture Rules, it is as impertinent as uncertain.

After he has thus delivered himſelf of his crude and confuſed apprehenſions, he tells Mr. H. he has done it as cleanly as he could, and that may be true enough for ought I know, but 'tis no fault of Mr. H's, he could do it no better; his Capacity and Employment indeed may be ſome excuſe for his blunders, but will by no means leſſen the fault of his officious and confident impertinency in medling with things he ſo little underſtands.

We are no way concerned in the Citation of the Fathers brought in againſt us, till he has proved that Epiſcopacy then was the ſame thing it is now, and that the terms of Communion we ſcruple were ever impoſed by them.

Ignatius charges the Biſhop in his time to take a perſonal cognizance of every p. 36Member of his Church, not excepting the very Servants: It was the Cuſtom then in every Congregation to receive the Sacrament every Lords day, and they never received it [niſi ex Antiſtitis manu] but from the Hand of the Biſhop, What could ſuch Biſhops be more than Paſtors of ſingle Congregations; but I ſhall forbear dipping into this Argument which has been ſo copiouſly managed by Blondel, Baxter, Owen, Clarkſon, and others.

It is obſervable in the paſſage cited out of Irenaeus, the Presbyters are ſaid to have their Succeſſion from the Apoſtles; it ſeems they were the Apoſtles Succeſſors as well as Biſhops, ſurely then they muſt have the ſame power; if the Biſhops claim the power they have as the Apoſtles Succeſſors, then muſt all the Succeſſors of the Apoſtles have the ſame power; the Rule is known à quatenus ad omne. It is plain by this that Apoſtolical Succeſſion in the ſence of thoſe times, was not any ſuch fine Aerial Thread as this Man ſpeaks of, but, Conformity to the Apoſtles model in Government and Worſhip, and thoſe that beſt obſerve that, are in p. 37the trueſt ſence the Apoſtles Succeſſors, whether the Line has been broke by intervening Hereticks and Schiſmaticks or no.

We all grant that for Perſons wilfully to withdraw themſelves from ſuch particular Churches as are framed according to Scripture Rules, and impoſe no new or needleſs terms, is to act Schiſmatically, becauſe ſuch wilful Separation when no cauſe is given cannot be without breach of Charity with our Fellow Chriſtians, which is the Scripture Notion of Schiſm, and this Mr. Henry himſelf grants, and calls it Separation for Separation's ſake, which T.W. might have taken notice of had he deſigned fair dealing.

But this is not at all proved to be our caſe. We earneſtly deſire Epiſcopacy may be reduced to its proper Sphere, that every particular Church may have its Biſhop and Presbyters, and ſo power within it ſelf to admoniſh, ſuſpend and reject ſcandalous Perſons; we deſire the Rules of the Goſpel may be carefully lookt into, and a Model of Government and Worſhip taken from thence, ſuch as may be p. 38likely to anſwer the great Ends of Church Societies, that nothing may be impoſed but what is either expreſly commanded, or has a natural and proper tendency to promote that which is ſo; then would the Worſhip of God appear like it ſelf, rational, grave, and majeſtical, becoming reaſonable Creatures to offer, and a Being of perfect Simplicity and Spirituality to receive; nor would we (as we are accuſed) under pretence of Spirituality, reject the natural decorum of an Action in Divine Worſhip, but only lay aſide thoſe Formalities that are over and above natural decency, which in civil converſe are counted foppiſh, and daily grow out of repute betwixt Man and Man, and are no where ſo improper as in the Service of God.

It is certainly a very odd Cuſtom theſe Men have taken up againſt us, if they find in any of the Fathers the word Biſhop, they preſently transfer it a Dioceſan Prelate; if they read of Breaking off from the Communion of the Biſhop, it muſt be immediately applyed to the practice of Diſſenters in England. When alas till the Extent of Power, way of p. 39coming into Office and Charge, terms of Admiſſion, &c. be proved to be tantamount to what they now are; bare words will conclude nothing at all.

And yet without ſo much as offering to prove any thing of this, T.W. will needs perſwade Mr. H. to confeſs himſelf a Schiſmatick, and ſo out of the Catholick Church, and poſſibility of Salvation.

Though we need not concern our ſelves to ſoften or extenuate the fault of Schiſm, no ſuch thing being proved againſt us — yet it may not be amiſs to take notice how this eager Man over-ſhoots himſelf in theſe matters; he firſt makes all thoſe Churches Schiſmatical that do not agree with the Primitive Catholick Church in Faith, Worſhip, and Government, without adjuſting the meaſures of ſuch Agreement, as if every little difference made a Schiſm, which would bear hard upon all the Churches at this day in the World — And when he has done this, he cuts off all theſe Schiſmatical Societies from being parts of the Catholick Church, or under a poſſibility of Salvation— It muſt needs follow from hence, that Popiſh Churches p. 40(to ſay nothing of others) muſt be Schiſmatical, for they vary notoriouſly from the Primitive in Faith, Government, and Worſhip, as I ſuppoſe this Man will grant — all thoſe Churches therefore ſince this Variation, were no parts of the Catholick Church; that is, no Churches at all, and by conſequence (according to him) their Biſhops muſt be but Lay-Impoſtors, their Ordinations null and void, the Line of Communication broken, the Apoſtolical Power loſt, and all England in a ſtate of Damnation; and all this is the Effect of over-great earneſtneſs to prove the Diſſenters Schiſmaticks.

We have with a great deal of Patience examined T.W's Notions of the Church, of Communion and Unity; and whether there be any thing obſervable in them beſides Ignorance, Confuſion and Contradiction, is left to the Judgment of the Reader. That which remains is to view the Remarks he has made upon Mr. H's Book.

The Inſtance of Eldad and Medad, was never deſigned to run of all four; but thus far 'tis to the purpoſe, as it proves p. 41that God has not limited his People in Religious Actions ſo nicely to the publick places, as ſome would pretend; and that even good Men are apt too ſeverely to cenſure ſuch actions when managed out of the uſual Method, before they fully underſtand the reaſon of the thing; and that meek and humble Men like Moſes, who are more concerned for the Subſtance, than Circumſtances of Religion, would not deny the Church the advantage of thoſe Gifts which God has beſtowed upon Men, even though the exerciſe of them might ſeem to derogate from their own Grandeur; thoſe general Inferences naturally follow from the place, and the application of them is not improper as this Man fancies; whatever the Office of this Man was to be, yet doubtleſs this Act of prophecying was of a Sacred rather than [a Civil nature] and though under that Oeconomy, the Prieſts were principally engaged in the Ceremonial part of Worſhip; yet in the Moral part the Prophets often bore a ſhare; which was diſcovering the mind of God to the People, and preſſing them to Obedience, and it is to this rather than the Prieſtly Office that a Goſpel Miniſter ſucceeds.

p. 42If theſe Men demand [we ſhould give as ſignal proof of our Authority to the Biſhops — as Eldad and Medad could to Moſes] I hope we may expect that the Biſhops ſhould give as ſignal proof of their Authority as Moſes could do; but if extraordinary Commiſſion need not be pretended in the one caſe, we ſuppoſe there's as little need of it in the other; and we are ready to give ſatisfaction to all the World, of the ordinary Warrant, which conſiſts in ſuitable Qualifications enquired into, and approved by ſuch as the Scripture calls Biſhops.

Upon Mr. H's bare mentioning of the Worſhippers of the Diana of their own opinion. T. W. charges him with ſaucy Language, but Mr. H. needs not come to this Man to learn how to ſpeak; the reflection Mr. H. made was general, that there are ſuch cannot be denied — and let it fall where 'tis due — but why muſt this of Neceſſity be ſpoke of the Biſhops; ſuch an invidious innuendo in the laſt Reign might have coſt a Man dear, of which Mr. Baxter is a memorable Inſtance. But T.W. will anſwer for the Biſhops (and they are certainly very happy in ſuch p. 43an Advocate) that if the Punctilio's of Opinion do not cauſe a ſeparate Communion, they will not cenſure that for Schiſm; But what if they make theſe Punctilio's of Opinion the terms of Communion, do they not then become the true cauſes of that Schiſm which they cenſure — for in this caſe what muſt we do — muſt we immediately lay aſide our Opinions, and jump all of a ſudden into the ſame Sentiments with them? That cannot be done till the evidence and force of Reaſon does it; muſt we then ſubſcribe and profeſs our aſſent to what we do not believe? That T. W. himſelf has already condemned as downright Hypocriſie and Knaverypage 10. parag. 4. — Muſt we then quite deſert the publick Worſhip of God and turn Pagans? I hope they will not ſay ſo; Then there is no other courſe left but to meet together our ſelves, and Worſhip God in places diſtinct from the Impoſers, and whatever there is culpable in this breach falls upon thoſe that made ſuch little Opinions terms of Communion, which might have been preſerved entire without them.

p. 44That which next falls in our way is a pleaſant Inſtance, as this Man calls it, of an innocent difference in Opinion — but it had been much more for his Reputation to have denied himſelf the pleaſure of it; he tells us it was Mr. H's Fathers Opinion that it was beſt to put him to be a Lawyer's or Attorney's Clerk; this is one of the many Falſhoods, a Debauched Club have contrived againſt a Perſon who upon all accounts deſerved better treatment; Mr. H. needs not be aſhamed to own that he ſpent ſome conſiderable time in the Inns of Court, but with no deſign of making that his buſineſs; and the honourable Acquaintance and Reſpect he has gained thereby have ſet his Name far above all the little malicious calumnies of this Man or his Myrmidons: He has ſo little to do as to tell the World that he was put to a Mercer; this is a diſcovery of very publick Concernment without doubt, for which the World is greatly oblig'd to him; as for his Neighbours they needed not much the Information, ſome of them have but too much reaſon to remember it; but the envious Man muſt needs expoſe himſelf, to introduce an idle p. 45flam which he thought might leſſen Mr. H's Reputation.

He ſays he has proved Diverſity or Separation of Communion to be the formalis ratio of Schiſm: The greateſt Charity that any Man can have for him, is to believe that he does not here underſtand what he ſays — for 'tis a downright giving the Lie to the Apoſtle Paul, who charges the Corinthians with the guilt of Schiſm when there was no ſuch Separation — and can there be Schiſm without the ratio formalis, the proper nature of Schiſm; does he not know that Forma dat eſſe rei — could none of his Club teach him that ſcrap of Reaſon, or at leaſt adviſe him to adjourn writing of Books till he has learn'd common ſenſe?

Upon the Apoſtle Paul's Exhortation to the Corinthians to be of one mind, Mr. H. made this Remark, that it muſt be underſtood of Fundamentals, for to be ſo in every little thing is morally impoſſible — and that where they are adviſed to ſpeak the ſame things, it is as if he ſhould ſay in your Preaching and Converſe ſpeak of thoſe things only wherein you are p. 46agreed, which fair and rational Comment T. W. moſt maliciouſly perverts, as if Mr. H. allowed Men to ſpeak one thing and think another; and ſo he runs a long and dull ramble, how well it would do; would he go to Rome and Conſtantinople, and ſet up with this Notion, of ſpeaking only of things wherein all are agreed — But is there no difference betwixt concealing our thoughts, and ſpeaking contrary to them? Could Mr. H. have diſpens'd with ſuch doings he might have ſubſcribed to the Articles and Homilies — as Articles of Peace, not of Truth, as ſome others have diſtinguiſh'd, though moſt Men thought they did it as to Articles of Preferment. Is there no difference betwixt forbearing to Preach upon thoſe leſſer Controverſies that might be amongſt the Corinthians, and waving thoſe Fundamental Doctrines by which we are diſtinguiſhed from Papiſts and Mahometans: Is it not a ſhame ſo notoriouſly to wreſt plain words, and make them ſpeak things never intended: Does not this Man know that in the Reign of King Charles the Firſt (his Prince of incomparable Piety) there was a ſtrict prohibition againſt Preaching upon the Quinquarticular p. 47Points; and do not many of our Clergy tell us, the Articles of the Church of England are expreſſed in words of that Latitude, as may be ſubſcribed by either Arminians or Calviniſts; and do they not applaud the thing wonderfully, as if done out of a prudent and peaceable deſign; and yet the very ſame Sentiments in Mr. H. muſt be repreſented as down-right Hypocriſie and Knavery, and thought to deſerve no better a reply, than a piece of the meaneſt ſort of Rallery, which he calls his Harrangue forfooth; a man may hear twenty ſuch Harrangues [as full of Wit and Sence] at Billings-gate almoſt every day in the year.

To ſay it is morally impoſſible to be of the ſame mind in every thing, is no bar either to Argumentation or Preaching, as he pretends, few Perſons that are fit either to argue or preach, will make every little difference the matter of their Diſcourſe; but the practice which T. M. has undertaken to vindicate, that is, forcing to declare their aſſent where they have had no convincing evidence, would indeed render Argumentation ridiculous. To reaſon p. 48Men into an Opinion does not very well conſiſt with hectoring, fining and forcing them into it; I am ſure ſuch Practice precludes all reaſoning, or any other Methods proper to work upon a rational Crearure.

He gives us Dr. Hammonds Paraphraſe upon the Text, viz. That ye all teach the ſame Doctrines, and nouriſh Charity and Unity, that there be no Diviſions in Churches, but that ye be Compacted and United as Members of the ſame Body in the ſame Belief and Affection: and then he triumphantly demands, Is not this quite different from your Expoſition? If this Mans Judgment were but half the ſize of his Spleen and Confidence, he might eaſily ſee a very good Agreement betwixt theſe two Expoſitions. Dr. Hammond underſtands the place, as obliging to preach the ſame Doctrine; ſo does Mr. H. and to nouriſh Charity and prevent Diviſion, and to be of one Faith and Affection; ſo does Mr. H. too: But does the Doctor any where affirm that this obliges men to be of the ſame Opinion in every Punctilio? (which is all Mr. H. denyes) No, he p. 49has not one word to that purpoſe — Where then lies this mighty difference? truly in nothing but this. Mr. H. makes the thing more plain, and urges it more home than the Doctor — for ſince Unity and Charity ought to be nouriſhed, and yet different Opinions will be held; This Apoſtolical Rule obliges men not to make their differing Sentiments in theſe ſmaller things the matter of their Preaching, much leſs Terms of Communion; for then it will be impoſſible to preſerve the Unity and Charity pleaded for; and now let all Mankind judge whether Mr. H's Comment does any way abate the force of the Apoſtles Exhortation to Unity, or rather, whether it does not greatly promote the ſame by cenſuring and expoſing thoſe Practices that are deſtructive thereof.

Nay, this very man in the next Paragraph, page 12. confeſſes that [the Apoſtle aimed not at all different Opinions in meer Notions and Speculations] which is the very ſame aſſertion he has treated ſo ſcurrilouſly in Mr. H. he ſays the Apoſtle meant only thoſe different Opinions that break Communion; but p. 50how come different Opinions to have that effect, but by being made Conditions of Communion? and muſt not the fault then lye upon thoſe that make them ſo? For had that been forborn, the Communion might have been preſerved entire ſtill, as has been before ſhewed.

He derides Mr. H. for not knowing that a perfect Conjunction in the Catholick Church and Communion of Saints, is required of all thoſe that are to come to a World of Everlaſting Perfection. And all the ſober part of Mankind will deride him for ſo confus'd and groſs an Aſſertion; for if that be true, then muſt none be ſaved, who are imperfect [in Faith] or in their [partaking of the Lords Supper] or imperfect in Prayers, and in obedience to Eccleſiaſtical Rulers in all things pertaining to a godly Life]page 5. parag. 3. for theſe things make up the Communion of Saints, as he himſelf tells us, and then 'tis time for T. W. to look about him, for I fear the laſt would exclude him, though he could pretend Perfection in all the reſt.

p. 51He acknowledges the Corinthians were accuſed [of that which Mr. H. calls Schiſm] for admiring one Miniſter above another. But why of that which Mr. H. calls Schiſm? does not the Apoſtle himſelf call it ſo, as poſitively as Mr. H. but it was not convenient to own that, becauſe he had told us, that diverſity of Communion was the formalis Ratio of Schiſm; and if ſo, the Corinthians could not be charged with it; either therefore the Apoſtle falſly accuſed the Corinthians, or this mans Notion of Schiſm is falſe; and here we hold the point, and have brought it to a fair Iſſue; if this man has a mind to quarrel with St. Paul, he may take his courſe, but he may do well to conſider he engages himſelf againſt the Spirit of God; and who ever contended with his Maker and proſpered?

He accuſes Mr. H. of ſcandalizing St. Paul in ſaying he preferred Soul Salvation before his own Credit; but I am aſſured St. Paul would not take this for a Scandal — for he was ever willing to ſacrifice his Name and Reputation to the bleſſed Intereſt of Chriſt and the Goſpel; p. 52I wiſh this man were chargeable with no groſſer Scandals than theſe.

It is very unfairly inſinuated, That Mr. H. thinks it as great a Crime to ſilence him, as it would have been to have ſilenc'd the Apoſtles; He is far from making any ſuch Compariſon, but it will be found criminal enough to ſilence the leaſt of Chriſts faithful Miniſters, for what is done to them he takes as done to himſelf; and for him to ſay Mr. H. is no Miniſter, is purely precarious, and ſhall be granted the firſt hour that he has proved it, and he cannot reaſonably expect we ſhould acknowledge it before.

Mr. H. in his little Book has this Expreſſion; It appears, That narrow-ſpiritedneſs which confines Religion and the Church to one way and party, whatever it is, to the condemning of others that differ from us in little things, is the bane of the Chriſtian-Church; a Sentence to which all thoſe will ſubſcribe, who either underſtand, or wiſh well to the common Intereſt of Chriſtianity; what fault then will T. W, find with it? He tells us p. 53Religion is the Bond of Unity; that is to ſay, where there is no true practical Religion, there can be no real Church Unity; Is not this the meaning? If it be, it will turn abundance of our fierce Contenders for the Ceremonies out of doors; He asks, Did you ever know a Religion without Bounds and Rules, for all of that Religion to be confined to, even to a Punctilio? Sir, we know no Religion but what's contained in the Word of God, nor any neceſſary Bounds and Rules but what are there laid down; and we find none there obliging to exact Uniformity in your Ceremonies; nay, on the contrary, we find Rules laid down for mutual forbearance in ſuch things; and for denying our ſelves in what we might lawfully do, when the doing of it would offend tender Conſciences; and if we muſt ſuſpend our own Act and Freedom for fear of ſuch Offence, it can never be lawful for us to force our Practice upon others; and whoever do ſo, obſerve not the Rules, nor confine themſelves within the Bounds Religion has fixed, but are convicted by the Word of God of ſchiſmaticating Practices, how eager ſoever they may be to p. 54faſten the brand upon others: If this mans way of living had not made him more converſant with L'Eſtrange's Obſervators, than with the Sacred Scriptures, he would never talk at ſuch an odd rate concerning the Rules and Bounds of Religion, as he does.

He enquires, whether They of our Conventicling Communion have not Rules of their own making, by which they are diſtinguiſhed and confined—To give him a plain Anſwer, We utterly diſclaim making any Terms of Communion but what Chriſt has made; we deſire no more but a credible Profeſſion of Faith and Holineſs, in order to admiſſion to the moſt ſolemn Ordinances; we require no Oaths, Subſcriptions, Declarations of aſſent and conſent to Canons and Homilies and Liturgies of humane Compoſure; and if there be any thing that diſtinguiſhes from other Parties, it is the Goſpel Simplicity of our Worſhip, and the abſence of thoſe little Toys, others value themſelves ſo much upon; and as proteſting for Scripture Sufficiency in Matters of Doctrine diſtinguiſhes Proteſtants from Papiſts, ſo in Matters of Government p. 55and Worſhip it diſtinguiſhes us from you; and thus by leaving the Bounds of Church Communion, as wide and large as Chriſt has left them, we eſcape the reproach and guilt of that Narrow-ſpiritedneſs which would retrench the ſame, and yet after all, are far from thinking all true Religion and Chriſtianity, and Salvation confined to thoſe of our Perſwaſion.

Now comes our Citizen to caſt in our Teeth all the Irregularities and Diſtractions of the Civil Wars; the old threadbare Cant, which has been a rare pretence for all thoſe Brutal Exceſſes that have been acted upon us for theſe many years; wherein has been the moſt horrid Miſrepreſentation of matters of Fact that were ever advanced in the ſame Age wherein the things were done.

The true cauſes of that War are ſo well known to all the World, and have of late met with ſo publick and Authentick a vindication, that they need not my Apology. All our Hiſtorians, even thoſe that are moſt devoted to the Court Intereſt, acknowledge there were the greateſt p. 56Encroachments imaginable made upon the Liberties of the Subject from the very firſt appearance of that unhappy Prince in the Government, the Foundation whereof was laid in his Fathers Reign. For when King James the firſt Aſcended Englands Throne, the Prelatick Party dreading leſt the Puritans would have too great a ſhare of his Favours, upon the account of his Education, and the Influence the Scottiſh Nobility and Miniſtry might have upon him, bent all their Studies to create in him a prejudice againſt them, and finding no Bait was ſo like to take with him, as the extending of his Authority, and enlarging the Prerogative, which had perhaps been too much limited by his Antient Subjects, they flattered the Ambition and Vices of that Prince, and thereby made him entirely their own; and this was indeed the true Origine of all the misfortunes of Succeeding times — for when once the Fence is broke, and the Land-mark removed, 'tis hard to fix it again, but the looſned Hind will wander endleſly. Buoy'd up with expectations of an Abſolute Power his Son begins a Fatal Reign, during which there was not one Parliament from his very firſt p. 57year to his Exit, that did not ſeriouſly remonſtrate the Grievances of the Nation, and humbly Petition they might be redreſs'd: The Levying of Tunnage and Poundage without Act of Parliament, the Illegal Impriſonment of Peers, Extravagant Diſpoſitions of Crown Lands were the Early Complaints of his Reign — Granting Commiſſions to require Money under the Title of a Loan, Impriſoning Perſons of Quality that refuſed to pay that which they had no pretence of Law to demand, and denying them the Priviledge of Habeas Corpus when they moved for it, Menacing of Parliament, telling them if they would not grant him ſufficient Sums of Money for his Occaſion, he would take ſome other courſe — openly in Parliament threatning thoſe Gentlemen that oppoſed theſe Violences — calling them Vipers — and ſending at one clap ſeven worthy Gentlemen to the Tower — whereof Denzen Holles and the Great Selden were two — and this for no other Crime, but in a Parliamentary way oppoſing the Kings Arbitrary proceedings. The ſuſpicious actions of the Marqueſs of Hamilton in raiſing Forces, diſcovered to my Lord Rhees Maccay to be deſigned for p. 58England in the Seventh year of this Reign, the whole Story (which had a very ill Aſpect) all thoſe can tell who have any Acquaintance with the Hiſtory of thoſe Times. The breaking to pieces that brave and pious deſign of buying up Impropriations for the maintenance of a preaching Miniſtry, and conſiſcating to the Kings uſe vaſt Sums of Money given by well-diſpoſed Perſons for that purpoſe; the greateſt piece of Sacriledge that was ever heard of. The Declaration for Sports on the Lords day, and Suſpending and Depriving of Miniſters for not reading it; the Hectoring ſuch Judges and Juſtices of the Peace, as made Orders of Court againſt Rioting and Revelling on that Sacred Day. The Exacting of a new invented Tax call'd Ship Money in the Twelfth year of his Reign, and proceeded to give Judgment againſt the Defaulters.

The Extravagant and Tyrannical proceeding of the Star-Chamber, the Suſpending of Biſhop Williams ab Officio & Beneficio — by the miſchievous malice of Archbiſhop Laud of Bleſſed Memory. And to fill up the meaſure, the impoſing p. 59the Engliſh Liturgy upon Scotland added to the many Violations of the Conſtitution of that Kingdom — theſe are the known occaſions of that unhappy Breach betwixt that King and his Parliament, which I have taken a more particular notice of, not to vindicate our ſelves — for the challenge has been often made to Name four Perſons in that whole Parliament that were not in full and compleat Communion with the Church of England as by Law Eſtabliſhed when the War begun — but to vindicate the Nation, for it was a general and common caſe; and thoſe Men have been very diſingenuous and unjuſt to their Countrey who have put ſuch falſe and diſmal Colours upon a War to which the Nation was forced in defence of thoſe Priviledges which they had derived from their Anceſtors by a Title as Sacred and Inviolable, as the greateſt Monarch has unto his Crown; 'tis true indeed the Biſhops were many of them great Sufferers, their Honour and Intereſt obliged them to ſtand by the King and his Courtiers, and to vindicate thoſe Extravagancies where of they were the principal Cauſes and Inſtruments, and that was the reaſon p. 60of the Parliaments readineſs to lay that Order wholly aſide that had for the ſupport of their own Grandeur abetted and conſecrated the violation of the Laws and Liberties of England: I am no way obliged to defend all the Irregularities and Diſtractions that happened upon that War — when once the Sword is drawn, and Men are fluſh'd with Blood and Victory it's impoſſible they ſhould be kept within due Bounds, and not be too ſevere upon thoſe who had acted the firſt part upon that Tragical Scene; every Body knows the Complexion of that War was at length greatly changed, and it was purſued far beyond the firſt deſign, but the blame of all belongs to thoſe that were the firſt Aggreſſors, and made it neceſſary by force to withſtand that Torrent of Arbitrarineſs that bore down all Legal Fences before it. And yet 'tis notoriouſly falſe that all the Epiſcopal Clergy were then Silenced and Sequeſtred, there were many of them conniv'd at, and preach'd all along thoſe Times; indeed there were many of them (as they are now) notoriouſly Debauch'd, and lamentably ignorant, and it will be hard to perſwade us that the removing of p. 61ſuch is any great Curſe to the Nation; there was an allowance given for the maintaining of thoſe that loſt their Places, for refuſing to ſubmit to the Powers that then were; during that time, it cannot be proved, that the Presbyterians ever varied from the true Intereſt of the Nation — but always endeavoured to maintain the Balance betwixt an unlimited Monarchy on the one hand, and Popular fury and confuſion on the other, and thouſands of them loſt their lives upon that Score; and at length by their Addreſs and Intereſt, (under God) the Nation was prepared to receive the Baniſhed Prince; the ſolemn Promiſes, fair Words, and great Aſſurances that were made them by the Church and Court Party, upon the Treaty of Reſtoration, are very well known; and the ſpeedy and bare-fac'd violation of all, is not to be parallel'd in Story, in little more than two years time, two thouſand of theſe Miniſters were turn'd out of their Office and Livings, when Scandal or Inſufficiency were never ſo much as pretended, only becauſe they would not declare their Aſſent and Conſent to three Books of Humane Compoſure, and all and every p. 62thing therein contained — and made uncapable of teaching Schools, and a while after Baniſhed five Miles from the places of their former Miniſtry, and from Corporations, that there might be no poſſibility of eſcaping to Starve — and ever ſince treated with the greateſt Scorn and Hatred imaginable, and made the Song of the Drunkard — ſome thouſands of Families (as can be made to appear) cruſh'd and almoſt ruin'd, Houſes rifled, Priſons fill'd, and many forced to leave their Native Countrey; and all this acted againſt them by the very Men they had let into the Nation, contrary to the minds of a more wary and politick Party, who have not failed frequently to upbraid them with it; over theſe things we are willing to draw a Curtain, did not this Man, and ſuch as he, force us to ſpeak the naked truth in our own defence? It is neceſſary indeed that theſe Men ſhould render us odious, as can be imagined, for all the World muſt own either we are the worſt of Men, or they that have treated us ſo barbarouſly, muſt be ſo themſelves. But bleſſed be God we have a King upon the Throne that underſtands and loves the true Intereſt p. 63of England too well, to regard ſuch calumnies as theſe, which indeed our former Princes knew to be falſe, though to ſerve a wretched Intereſt they would ſometimes ſeem to believe them.

I now return with T.W. to Mr. H's Book — he would fain have Mr. H. to make this Concluſion — if having one Miniſter in admiration above another be Schiſm, how much more am I a Schiſmatick who am no Miniſter but keep up a Communion ſeparate from the Church of God — That is to ſay, if Mr. H. in compliment to this Man will own his Ordination to be invalid, and his Congregation no part of the Church of God, then T. W. will prove him a Schiſmatick — but what if Mr. H. will not grant this, why then the Man muſt prove it, and that's more than he can do; I am ſure he has not yet done any thing like it.

Mr. H. and the Citizen are both agreed in this, That is Schiſm which breaks or ſlackens the Bond by which the Members are knit together — but they are not agreed what this Bond is, Mr. Henry p. 64ſays 'tis true Love and Charity — the Unity of the Spirit, and Bond of Peace; not an Act of Uniformity obliging to Communion in the ſame Modes and Ceremonies.

T. W. does not think fit to ſay, that an Act of Uniformity is the Bond — but ſays the breach of Communion breaks the Bond by which the Members are knit together — which according to his own ſence is but to ſay the breach of Communion breaks Communion, for he makes Communion, and the Bond the ſame; this is to be attributed to his Ignorance in the meaning of this term Communion, which I have before taken notice of; if he mean for us to meet and Worſhip God in places different from theirs, and without the Ceremonies they uſe, does neceſſarily deſtroy Love and Charity — we muſt tell him, it is only with ſuch Men as himſelf that are captivated to a Party — for all Men of Sence and Sobriety, can retain Chriſtian Love and Charity for all that agree with them in Eſſentials and Integrals of Religion, notwithſtanding leſſer differences — Mr. H. ſays if the Bond of Unity betwixt the p. 65Members of Chriſt be Love and Charity, then it is not an Act of Uniformity in point of Communion in the ſame Modes and Ceremonies; this T.W. ſays is a manifeſt contradiction — but I am perſwaded no Man alive beſides himſelf can find it out; I hope Communion in the ſame Modes and Ceremonies is not the only or the Eſſential Communion of Saints; by this every Church would Damn all the reſt for their different Modes of Worſhip — the Bond by which the Members are united, muſt be ſomething common to all Chriſtians, which the Ceremonies cannot be — therefore our not joining with them in theſe cannot neceſſarily break that Bond ſo long as we retain that which is Common and Eſſential to Chriſtianity — that is, Faith and Charity; the breach of the former is Hereſie, and of the latter Schiſm.

Mr. H's Definition of Schiſm is this [Schiſm is an uncharitable Diſtance, Diviſion or Alienation of Affiction, amongſt thoſe who are called Chriſtians, and agree in the Fundamentals of Religion occaſioned by their different apprehenſions about little things.] T.W. ſays he has p. 66condemned him out of his own Mouth — In good time— How does that appear? why, breach of Chriſtian Communion is certainly the breach of Chriſtian Charity; the old blunder— Sir, we hold Communion with you in all that's neceſſary either to the being or welfare of a Church; and by your unneceſſary Trifles you break with us, and not we with you, if any breach there be.

From the Definition of Schiſm, Mr. H. infers, There may be Separation of Communion where there is no Schiſm; for thus we all agree, there may be difference of apprehenſion and yet no Schiſm, provided it do not eat out Chriſtian Love, but be managed amicably as betwixt the Arminians and the Calviniſts in the Church of England; and adds, if this difference in Opinion be about Modes of Worſhip, there muſt be diſtinct Communion. Here T. W. exclaims againſt him, for illogical reaſoning, in bringing an inſtance to juſtifie Separate Communion from Schiſm, where there was no Separate Communion at all.

p. 67But a little conſideration would have ſpoil'd this Triumph; Mr. H's arguing is this — If there may be different apprehenſions about Doctrinal matters without breach of Charity, why may there not be different apprehenſions about matters of Worſhip and terms of Conformity — without breach of Charity, and conſequently without Schiſm? If I may love and honour a Man, that is not of my mind, nor expreſſes himſelf after my manner about the Divine Decrees, the Operations of Grace, and the Conſiſtency thereof with the freedom of Mans Will, &c. why may I not likewiſe love and honour that Man that differs from me, about a ſtinted Form, the Croſs in Baptiſm — Bowing at the Altar and Name of Jeſus? are theſe things of greater importance than the former — Oh but ſays he, you break Communion about theſe things — for you will not join with us in them — What, muſt I join with things I judge unlawful? Is there that fatal neceſſity laid upon me that I muſt either be a Hypocrite or a Schiſmatick? And has God made it neceſſary to Salvation, to know that all theſe things are lawful — if you will not p. 68ſuffer me to Communicate with you, except I join with you in thoſe things we muſt Worſhip God in another place with thoſe that will not ſo impoſe upon us, and yet we will love as Chriſtians ſtill — here's no breach of Charity on our ſide, and if ſo no Schiſm; for if the formal nature of Schiſm be breach of Charity, as Mr. H. has proved, (and this Man cannot deny without giving the Lie to Scripture, as he has done) then Separate Communion may be without Schiſm, and the reaſon of the Conſequence is, becauſe Separate Communion may be without breach of Charity — T. W. ſays it cannot, for it is naturally and infallibly the cauſe of the hotteſt and fierceſt Contentions, and higheſt breach of Charity. That is to ſay T. W. finds he muſt neceſſarily hate and revile us, and after the fierceſt manner contend with us, becauſe we pray without a ſtinted Form, and he prays with one — becauſe we take no more notice of the Altar than of the Pulpit, whilſt he bows towards it — becauſe our Miniſters preach in Cloaks, and his in a Surplice — And if it be ſo natural and neceſſary for him, to run out into the higheſt breaches p. 69of Charity againſt us upon this account we cannot help it, but heartily pity him; but if he'll ſearch to the bottom, he may find that his unruly paſſions, and rampant pride are the natural and infallible cauſes of ſuch Contentions — and theſe diſtinct Modes of Worſhip are but the occaſions, or perhaps but the pretences thereof. We know very well there are a great many of the Conformiſts, that we love and honour, and can live very peaceably and quietly with them, and have very intimate converſe together, and they have the like reſpect for us, notwithſtanding thoſe different practices which he calls Separate Communion, they earneſtly deſire the Ceremonies in Debate might be laid aſide, becauſe the Papiſts have not only ſpit upon them, as the Biſhop of Salisbury ſpeaks, but have made them Tools of Diſcord and Miſchief — and if all the Members of the late Convocation had been like ſome few — we ſhould have hop'd the Bone of Contention would have been removed, and I know not what ſuch Men as T. W. would then have done for a Cloak to cover their Malice — but though that Aſſembly fail'd the expectation p. 68duplicate page p. 69duplicate page p. 70of the King and Countrey — yet we are not without hopes it will come to that at laſt; however in the mean time we are very deſirous to be peaceable, and glad we can be ſo— and if theſe men are reſolved they'l have no Charity, for any but their own Party, let them wipe off the guilt of Schiſm as well as they can.

We now come to his citations out of Calvin, that we ought not to ſeparate from a Church upon the account of many blemiſhes, and we ſay ſo too; but if thoſe blemiſhes and corruptions be made Terms of Communion, and we muſt teſtifie our approbation of them, it will greatly alter the caſe; we know there are blemiſhes in the pureſt Societies — but when we muſt be obliged to admire and praiſe theſe Deformities we ſhall deſire to be excuſed, and that's our Caſe.

The Three Letters of Le Moyne, L' Angle and Claude have been already reflected upon by ſome of the Anſwerers of Dr. Stillingfleet — it appears by many paſſages therein, that they have been p. 71very much miſinformed concerning our Practice, and the Grounds thereof; as if we thought none in Communion with the Church of England could be ſaved; that we are the only Men in the Nation that are predeſtinated to Salvation — and ſuch like things for which we are greatly obliged to thoſe that have thus repreſented us — but thoſe that would be further ſatisfied in the diſingenuity of ſome Men towards us, and what Arts they have uſed to procure the Suffrage of Forreign Divines againſt us, may read the three laſt pages of Mr. Rules Rational Account, to which I could add ſomething my ſelf were it not an invidious piece of work.

When Mr. H. uſed theſe words, Whether they be Epiſcopal, Presbyterian, Independant, or by what Name or Title ſoever they be ſelf-dignified or diſtinguiſhed: T. W. charges him with Malice againſt the Clergy, as if he meant them only — whence ſo groſs a miſtake ſhould happen, I know not, unleſs it be from the ſame cauſe that makes every thing look yellow to ſome that have been afflicted with predominancy of Choller, it's plain Mr. H's deſign was to cenſure the vanity p. 72of aſſuming to our ſelves the Title of a Party, or valuing our ſelves upon it, which certainly has done much miſchief: But this muſt needs reflect upon the Archbiſhops and Biſhops, which he ſays are Orders Inſtituted by the Apoſtles in the Church of God, and from them continued to this preſent Age without Interruption — and for this he refers us to 1 Cor. 12.28. And God hath ſet ſome in the Church, firſt Apoſtles, ſecondarily Prophets, thirdly Teachers helpsOut of ſome little cunning deſign no doubt. — Governments foreign, though he puts it helps in Government — but where's the Archbiſhop and Dioceſan Biſhop — he ſays God has ſet them up, but we cannot tell where; all that he ſays concerning Mr. H's deſpiſing and ſpeaking evil of Dignities proceeds from nothing but the Spleen — We reverence the Biſhops as they are veſted by our Laws with a Civil Power circa Sacra, and as many of them are Men of great Learning and Worth, but cannot allow them to be our Governours by a Divine appointment till we ſee it better prov'd.

p. 73Sir, That Act of Parliament by which we enjoy our preſent Liberty, and which is your intolerable grievance — does not carry the Title of Indulgence, as you affirm — it has in it the very words permitted and allowed, which you ought not to have been ignorant of, and had you taken as much delight in converſing with this Act, as thoſe by which we have been ſo unkindly oppreſſed, you would not have needed to have been told this: It's true this Act does not Authorize our Churches, nor Annex the Benefices to them — but as we need not the former, for we derive our Authority higher — ſo we are not at all diſcontented for want of the latter — you tell us it is given us for the hardneſs of our Hearts, we might here very well retort and ſay it was rather given for the hardneſs of your Hearts — who turn'd the Edge of Laws made chiefly againſt Papiſts, to deſtroy your Fellow Proteſtants, which was declared by one of the beſt of Engliſh Parliaments to be greatly ſerviceable to the Popiſh Intereſt, and the ready way to bring ruin upon Proteſtants, and a Bill brought in for the Uniting of us — how that Parliament was repreſented by p. 74ſuch Men as theſe, and what thanks they had for running thoſe great hazards for their Countreys preſervation is ſufficiently known.

The Story he brings of Barrow, Penry, and Burchet, ſignifies nothing, but the Malice of the Relator; the two former who were Browniſts flew ſo high, as with this Man, to unchurch and condemn all beſides their own Party, which is indeed a very ill Principle, and none ever more guilty of it than T. W. Burchet was Hang'd for Killing his Keeper; would it not be thought a very ill thing for us, to charge upon the whole Epiſcopal Party, the Odium and Guilt of all the Rogues and Felons that have died at Tyburn in their Communion? We challenge this Man, or any of his Abettors, to ſhew any one Principle of ours, that has the leaſt Aſpect towards Treaſon, or any practices of that kind we have been guilty of, though under the greateſt provocations— We vindicate not the Extravagancies of the Browniſts, nor will the ſober Men of his own Party vindicate the ſevere handling of Udal — Barrow, &c. as Dr. Fuller himſelf teſtifies; p. 75That Great Princeſs had ſomething of the …re in her, and there wanted not Prela…ck Breath to blow the Spark into a flame.

Mr. Baxter's Cenſure of a Univerſal Toleration, which he would twit us with; agrees with the ſence of every wiſe and good Man in England; but ſurely there's a great deal of difference betwixt tolerating all, how Erroneous ſoever their Tenets may be, and giving eaſe, to ſuch, as only differ from you in Ceremonies, which your ſelves confeſs might well be ſpared; if this Man knows no Medium betwixt tolerating the groſſeſt Hereſies, and Blaſphemous Opinions, and tying all Men up to the very ſame Punctilio with our ſelves, he ſhall never be a Privy Councillor.

He falls very foul on Mr. H. for ſaying the Unthinking Mobile are ſo well taught as to know no other Churches but the publick places of Worſhip, are eaſily induc'd to believe we leave the Church: This he ſays is highly reproachful, as if the Paſtors of the Church ſeduc'd the people to believe that which p. 76is falſe— Mr. H. does not charge them with having ſeduced them to believe what is falſe, but they are indeed very many of them juſtly chargeable with not having ſufficiently taught them what is true — for our moſt common Experience aſſures us, that there is amongſt you a Debauched Ignorant Rabble, that Rant and Swear againſt our Hearers upon this very account, and never offer at any other reaſon, but that they leave the Church — for you to deny that there are ſuch a Crew, is to trample upon our Sences, and perſwade us we can neither hear nor ſee. How many of the Privy Council, Judges and Magiſtrates believe us to be Schiſmaticks we know not, but we do not think any of them grounds the charge meerly upon our leaving the Churches, which was all Mr. H. ſpoke of here — when you have proved that the preſence of God is as much confined to your Churches as it was to Jeruſalem, your inſtance may be worth ſomething — but when our Saviour tells us, that Diſtinction was to be immediately laid aſide, 'twas very impertinent to urge it now —

p. 77I do not know whether Mr. Dodwel may have hired you to cry his Books; but he knows very well where to find his Anſwer, though you do not. Mr. Baxter has ſaved us that Labour, in more Treatiſes than one.

He complains we rob their Pariſh Churches; I ſuppoſe theſe men look upon all within the parochial Precincts to be their own Goods and Chattels; but this cannot be pretended to be by Divine right, and therefore the Tranſgreſſion thereof cannot be the true Nature of Schiſm; whilſt men have Preachers thruſt upon them without their Election or Conſent, (which is perfectly contrary to Primitive Cuſtom) no wonder if they leave them and go to others they are better ſatisfied in.

Mr. H. very candidly endeavours to extenuate the difference betwixt Proteſtants — who all believe the ſame Chriſtian Faith, and joyn in the ſame abhorrence of Papal Deluſions; to which the man replies, by this a man may be an Arrian, a Socinian, or Atheiſt, and yet free from Schiſm— what! do theſe believe p. 78the ſame Chriſtian Faith with us — I could almoſt bluſh for this mans groſs diſingenuity.

He's now become ſuch a perfect Humouriſt he cannot forbear Quarreling with us for not reading the Prayers made for the Wedneſday Faſt, and asks us what account we can give to God and the Government for ſuch Omiſſion.

Sir, You may know if you pleaſe, that the Kings command to read thoſe Prayers does not extend to us, we are not mentioned nor deſigned therein; and where there's no Law, there's no Tranſgreſſion; We have reaſon to think the Government does not in the leaſt queſtion but that we are as hearty in our Prayers on this occaſion, as T. W. who was ſomewhat with the lateſt in teſtifying his Allegiance thereunto.

'Tis a groſs Calumny that we impute our Prayers to the immediate Dictates of the Spirit of God— much leſs the Levities and Impertinencies of them — we do believe there is a gift of Prayer that is to be attained by the uſe of ordinary p. 79means, and nevertheleſs is from God, who is the Fountain of every good and perfect Gift— and this is fully and excellently vindicated by that truly Pious and Worthy Biſhop Dr. Wilkins— The words you put in the Margin as charged upon Mr. H. are very falſe, as many Perſons of as untainted Reputation as your ſelf can teſtifie. You might have ſpared your Commendation of the Liturgy, we grant there are many good Petitions therein, but we know no reaſon to limit our ſelves unto it, as if a man without the Gift of Miracles could not ſpeak Sence in a Prayer, but by a preſcribed form of words; but it were Preſumption to attempt it when Miracles are ceaſed, as our great Adverſaries to conceited Prayers pretend; which (by the way) is little leſs than Lampoon upon the common ſence of Engliſh men.

I have now waited upon the Citizen through all thoſe Paſſages of his Book, which even he himſelf can think material; and upon the whole I make little queſtion, but every ſober unprejudiced Reader will joyn with me in theſe Reflections.

p. 80I. That Mr. M. H. has given us the true Scriptural Notion of Schiſm; that is [An uncharitable Alienation of Affection amongſt profeſſed Chriſtians, occaſioned by their different Apprehenſions about little things.] This was the very thing which St. Paul reproves as Schiſm in the Corinthians, and no doubt he knew very well what he ſaid, and was acted by too good a Spirit, to become a falſe Accuſer of the Brethren. To this T. W. has given no manner of Anſwer— but inſtead of that, peremptorily aſſerts that the formal Nature of Schiſm is diverſity of Communion, which both contradicts Scripture, and leaves the matter ſtill in Confuſion and Darkneſs; for ſince whereever there is a diverſity— there muſt be two parties diverſe, this definition may make both or either of them Schiſmatical— but does not determine, which, till all the Circumſtances of the caſe be conſidered— which makes it evident that the form of Schiſm lyes not in the diſtinction of Communion it ſelf, but in the true Cauſes of it: which upon due ſearch will be found to be one of theſe two, either Uncharitableneſs or Unwilling miſtake; to lay ſo dreadful a charge as p. 81this of Schiſm is accounted upon an involuntary miſtake ſeems very hard, and not agreeable with the Nature of the Goſpel that makes ſo large allowances for this kind of weakneſs; and has commanded us all to do ſo: It muſt therefore neceſſarily fall upon the former, which having more of the perverſeneſs of the Will in it, and being much more contrary to the Nature of Chriſtianity, and to the Unity of the Spirit, appears by all marks to be the real Criminal after which the Hue and Cry was ſent.

II. That the deſign of Mr. H's Books appears to be honeſt and peaceable; it is no way calculated to ſerve a Party or Intereſt, but to promote Catholick Love and Concord amongſt Chriſtians, this is the profeſſed end, and natural tendency of his Hypotheſis, which has ſo favourable an Aſpect upon all ſorts of Chriſtians, that every honeſt Man muſt neceſſarily wiſh it were true, and be glad to ſee it well made out; for he's no Chriſtian that can take pleaſure in thinking all Parties beſides his own are out of the Catholick Church, and Road to Salvation; or that can be ſorry to find that p. 82the Catholick Church comprehends a great many more than he formerly thought it did.

It has been an unhappy Error, and which too many on both ſides have entertained, That either the whole party of Diſſenters muſt be Schiſmaticks, or the whole Body of Conformiſts muſt be ſo. This miſtake has animated even ſober Men to charge each other with Schiſm in their own defence, thinking they had no way to clear themſelves but by accuſing the other; and I am perſwaded this is one way by which ſome Men keep up prejudices in the minds of many worthy moderate Gentlemen againſt our Congregations, as if coming to hear amongſt us, muſt neceſſarily argue the Parochial Congregations Schiſmatical — and on the other hand ſome ſtrait-laced Diſſenters, think if they ſhould at any time occaſionally hear in a publick Congregation; they preſently thereby condemn their own, which are great miſtakes, as plainly appears by Mr. H's Arguing — for Schiſm is a perſonal fault, and cannot be charged upon a whole Party, unleſs every Perſon therein diſcover that Uncharitable p. 83Alienation of Affection from others which the Scripture calls Schiſm.

Indeed it will be very difficult to acquit thoſe Perſons from the guilt of Schiſm, that were the promoters of thoſe Impoſitions, from whence our Diviſions proceed; for ſince they themſelves acknowledge the queſtioned terms of Communion to be unneceſſary — the inſiſting ſo obſtinately upon them, cannot in reaſon be thought to proceed from any other Spring but that of Uncharitableneſs, and the more pernicious, they Judge our Diſſenting to be, the more Uncharitable they, that would rather we ſhould turn Schiſmaticks and be Damned, than a few Ceremonies ſhould be laid aſide, which they will own might be omitted, without hazarding the loſs of one Soul. But as for the Paſſive Conformiſts, whoſe part has been only to comply with theſe Impoſitions, and have not juſtified or abetted either the making of them, or the violent proſecution of Penal Laws upon them; (and ſeveral ſuch we know there are) theſe are no way chargeable with Schiſmatical Practices; on the other hand thoſe fierce Diſſenters p. 84cannot be cleared from Schiſm, that uncharitably condemn all Conformiſts in the lump, and look upon none of their Congregations as true Churches — if any to excuſe them ſay this cenſure of theirs may proceed from a miſtake, we anſwer 'tis ſuch a miſtake as is occaſioned by their animoſity and prejudice, which will not give them leave to Weigh the thing impartially, and therefore is Schiſmatical; for want of Charity is at the bottom, and diſtorts their Judgments to paſs ſo ſevere a ſentence.

By this it appears that Mr. H's Book was writ with a Catholick Spirit and Deſgn, becauſe it favours neither ſide — but cenſures — or juſtifies Perſons of both ſides, according to their Charitable or Uncharitable Tempers and Actions.

III. That T. W's Hypotheſis and Notions of Schiſm are very Erroneous and confus'd — I confeſs 'tis pretty difficult to gather his meaning in this caſe, and I have reaſon to think he does not himſelf underſtand it; he looks upon Schiſm to be the reverſe to Unity, which rightly underſtood is very true; but then he p. 85gives us ſo many and variant deſcriptions of this Unity, ſome too large, and others too narrow, that no Man knows where to have him — He never diſtinguiſhes of Unity in Eſſentials, Integrals, and Accidentals — betwixt Internal and External Unity, betwixt the Unity of the Univerſal Church — of a National Church, of a Dioceſan Church, and of a Particular Church; but having got hold of a Word like a Man in a delirium, runs away with it, till he has loſt himſelf and his Readers too; I have with all poſſible ſeriouſneſs often conſidered, upon what Foot theſe Men will fix their charge of Schiſm they ſo confidently advance againſt us, and by what I can gather from their Writings it muſt be upon ſome of theſe.

1. Our withdrawing our ſelves from the Government of the Biſhops — without paying Suit and Service to their Eccleſiaſtical Courts — but till it be proved from Scripture, that they have the pretended Juriſdiction over us, this cannot be Schiſm. In Commiſſion'd Offices, Extent of Power changes the Species, and if it do not ſo — we may have one p. 86Biſhop in a Nation, nay one over all the World.

2. Our want of true Miniſters with Epiſcopal Ordination — but this likewiſe depends upon the proof of the former; if Paſtors of ſingle Congregations be Biſhops in Scripture ſence, then is our Ordination valid and regular too. I mention not the pretended Line of an uninterrupted Succeſſion, becauſe that has been ſufficiently diſcuſſed before; and indeed the ſober part of Conformiſts look upon it as an idle Whimſey, and will by no means ſo far deſtroy the certainty of their own Ordination and Miniſtry as to put it upon that Iſſue.

3. Our Omiſſion of the appointed Rites and Ceremonies; but till it be proved that theſe are requiſite to Church-Unity — or that the Convocation that appointed them had any power over us Jure Divino to require our Submiſſion, we cannot be guilty of Schiſm by the Omiſſion of them — the Canons of our Engliſh Convocations pretend to no power, till Confirmed by Act of Parliament, and 'tis not the breach of a Civil Law p. 87that makes us formally Schiſmaticks, for then could there have been no ſuch thing as Schiſm in the Primitive Churches, where the Civil Authority was wanting; not to mention that the Civil Power has left us now to our Liberty.

4. Our Tranſgreſſion of Pariſh-Bounds; but this cannot be formally Schiſm, for ſuch Diſtricts, are but prudential things and are Diſpenſed with by themſelves in many caſes, as by going to hear in other Pariſhes, which is frequently done in all parts of England without any ſuch cenſure — alſo by ſetting up Chappels within Parochial Precincts, whereby Congregations are gathered out of many Pariſhes, and this if not allowed, is very generally practiſed and connived at; for my part I think in ordinary caſes it is moſt regular and convenient that there ſhould be ſuch Bounds fixt and obſerved; but this being but prudential, will not bind in extraordinary caſes; as for inſtance, where the Pariſhes are ſo vaſtly great, that not a Tenth part of the Pariſhioners can have room in the Pariſh Church. Where the Miniſter is notoriouſly p. 88and intolerably ſcandalous or ignorant; for though in doubtful caſes, it is fit this ſhould be left to the deciſion of the Miniſtry — yet there may happen ſome caſes ſo plain and evident as to decide themſelves. Likewiſe where approved Paſtors are violently and injuriouſly thruſt out, and others impoſed contrary to our conſent, by thoſe that had no power ſo to do — Alſo where we cannot partake of all Ordinances without complying, with ſinful Terms, this will not only warrant but neceſſitate our joining elſewhere — In all theſe caſes we are not bound by the prudential order of Pariſh Bounds, and before they can prove us culpable, they muſt demonſtrate that none of theſe caſes are ours; and yet after all, if they ſhould do ſo, ſince this is but a matter of Order, and not of Eſſential Unity — they could but convict us of an Irregularity, not that Damning Schiſm theſe Men ſpeak of.

But we cannot but admire to hear ſome Learned Men deſcend ſo much below themſelves as they do, when they ſay our Meetings are Schiſmatical, for p. 89we have no true Miniſters; and why ſo: Why, Becauſe we have only Preſbyterian Ordination; And when we urge that this Unchurches the Reformed Churches beyond Sea, they anſwer, No, though Presbyterian Ordination may be valid amongſt them — yet it is not ſo with us, becauſe our Miniſters are Ordained in a Schiſm — thus the Invalidity of our Ordination muſt prove the Schiſm, and in requital of its Kindneſs, the Schiſm muſt prove our Ordination invalid, and ſo we are got into the Circle, and by treading ſuch rounds, contract that giddineſs which makes us fall foul upon one another.

My laſt Reflection is, That as T.W's Hypotheſis is falſe and confuſed, ſo the Temper, Management, and Deſign of his Book appears to be equally vicious — this is too evident in not reciting whole paſſages, but leaving out what was neceſſary to compleat the ARgument — his notorious perverting the plain ſence of Mr. H's words — invidious inſinuations, ſcurrilous reflections, and downright falſhoods, which you find taken notice of in this Reply. And as I am p. 90aſſured a great many ſober Church-Men have obſerved, and reſented ſuch unfair dealing in his Book; ſo I believe none of them will blame me if I have treated him a little more roughly than a Man of his conſiſtency can well bear; If our Brethren of that Perſwaſion will either ſuffer us to live eaſily amongſt them; or take ſuch Methods for our Conviction as are proper to work upon Rational Creatures we will thank them, and ſhall endeavour not to be behind hand with them in Civilities — but if they be reſolved to turn looſe upon us Men of Brutal Luſts and Lives, that will venture to fly at any thing; and if we muſt be Hated, Anathematized, and (when the time comes) Perſecuted, becauſe we are not Converted by ſuch Men and Books as theſe, there is no remedy; we leave our Cauſe with a Righteous God, and all the ſober part of Mankind.

We come now to the Concluſion, wherein T. W. with all Meekneſs and Chriſtian Charity [i. e. with all he has] would perſwade Mr. H. he is in a deſperate Condition, has no Title to p. 91the Promiſes, nor any place in the Catholick Church; It is lamentable to think what depraved Apprehenſions, theſe Men have of God and Religion, and Heaven, that would exclude all from thence that differ from them in a Thread, or a Shoe-latchet: The great Deſign of our Redeemer was to reſcue Men from the Slavery of Senſual and Sinful Affections, and bring them into a ſtate of Obedience, and Conformity to God; to teach them to deny Ungodlineſs and Fleſhly Luſts, and to Live Soberly, and Righteouſly, and Godly in this evil World;Tit. 2.12, 13.Titus 2:12Titus 2:13 and thoſe that do ſo may comfortably look for the Bleſſed Hope and Glorious Appearance of our Lord and Saviour: They have a Right to all Church Priviledges here, and to Heaven after all — but we have a ſort of Men amongſt us that threaten all with Damnation that are not of their length in every thing — as if when they can torment us no longer upon Earth, the Eternal God would quit his own fixed Rules of Rewarding and Puniſhing Men according to their real Holineſs or Iniquity, and become the Executioner of thoſe unjuſt and furious Sentences p. 92they have here denounced againſt us; but we thank God, Chriſt has the Keys of Hell and of Death, and will not open and ſhut at their command: And though an immoderate Zeal for a few Ceremonies, ſerves ſome Men at preſent for a Sanctuary, whither they retreat when purſued by an accuſing Conſcience, yet a little time will convince us all, that without Holineſs no Man ſhall ſee God — and ſince that time is at hand, 'tis fit in theſe leſſer things we ſhould let our Moderation be known unto all Men.

FINIS.

End of the text · William Tong, Vindication of Brief Inquiry into the Nature of Schism (1691)