An answer to Dr. Stillingfleet's book of The unreasonableness of separation so far as it concerns The peaceable designe : with some animadversions upon the debate between him and Mr. Baxter concerning the national church and the head of it. Humfrey, John, 1621-1719. 1682 Approx. 55 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A45122 Wing H3667 ESTC R28713 10745743 ocm 10745743 45622 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45122) Transcribed from: (Early English Books Online ; image set 45622) Images scanned from microfilm: (Early English books, 1641-1700 ; 1405:10) An answer to Dr. Stillingfleet's book of The unreasonableness of separation so far as it concerns The peaceable designe : with some animadversions upon the debate between him and Mr. Baxter concerning the national church and the head of it. Humfrey, John, 1621-1719. Humfrey, John, 1621-1719. Peaceable design. Baxter, Richard, 1615-1691. Of national churches. Stillingfleet, Edward, 1635-1699. Unreasonableness of separation. 39, [1] p. Printed for Thomas Parkhurst, London : [1682] Attributed to Humfrey--NUC pre-1956 imprints . Imprint date from NUC pre-1956 imprints. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England. 2004-02 TCP Assigned for keying and markup 2004-03 Aptara Keyed and coded from ProQuest page images 2004-04 Emma (Leeson) Huber Sampled and proofread 2004-04 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion AN ANSWER TO Dr. Stillingfleet's Book OF THE Unreasonableness OF SEPARATION , So far as it Concerns the Peaceable Designe , With Some Animadversions upon the Debate between Him , and Mr. Baxter , concerning the National-Church , and the Head of it . Against whom hast thou Exalted thy Voice , and Lifted up thine Eyes on High ? LONDON , Printed for Thomas Parkhurst , at the Three Bibles in Cheap side , near Mercers-Chappel . AN ANSWER TO Dr. Stillingfleet , &c. IN Dr. Stillingfleet's Book , there is one thing I meet with , that I perhaps can better tell how , than another , to Answer . It is in his Preface , where he is going about to make the Nonconformists a kind of Parties with the Papists , as if they were joyning with them for the bringing in of Popery ; and for the proof of this , he produces one Evidence . I will set down his own words , and Answer the Allegation . In Ann. Dom. 1675. there was a Book printed , Entituled , The Peaceable designe , or an Account of the Nonconformists Meetings , by some Ministers of London . In it , an Objection is thus put : But what shall we say then to the Papists ? His Answer is , The Papist , in our Account , is but one sort of Recusants , & the Conscientious & Peaceable among them , must be held in the same Predicament with those among ourselves , that likewise refuse to come to Common-Prayer . What is this but Joyning for a Toleration of Popery ? If this be not plain enough , these words follow ; But as for the Common-Papist , who lives Innocently in his way , he is to Us as other Separatists ; and so he comes under the like Toleration . This notable Book , with some few Additions & Alterations , hath been since Printed , & with great sincerity called , An Answer to my Sermon . And the Times being Changed since , the former passage is thus Altered : The Papists is one whose Worship to Us is Idolatry , and we cannot therefore allow them the Liberty of Publick Assembling themselves as others of the Separation . Is it Idolatry , and not to be Tolerated in 1680 ? And was it Idolatry , & to be Tolerated in 1675 ? Or , Was it no Idolatry then , but is become so now , and intolerable Idolatry too ? The latter passage hath these Alterations ; Instead of He is to Us as other Separatists , and so comes under the like Toleration , These are put in , He is to Us ( in regard of what he doth in private , in the matter of his God ) as other who refuse to come to Common-Prayer . Now we see Toleration struck out for the Papists , but it was not only visible enough before , but that very book was Printed with a design to present it to the Parliament , which was the highest way of owning their Concurrence with the Papists for a general Toleration : And the true Reason of this Alteration is , that Then was Then , and Now is Now. For the Answering this Evidence . In the first place , this Book the Doctor mentions , was drawn up by One man ( though put out by Others ) and the first Mistake of the Doctor is , to lay a Charge on the Party of the Nonconformists , for a passage which indeed concerns but One person only . In the next place , the Reason of bringing that passage into the Book was , because the Objection is so Obvious it could not be Baulkt ; and the Consequence appearing to the Author Undeniable , he thought it but Honest to yeild it . The Doctor then is mistaken next , that believes ( or pretends ) the Reason of the bringing in that passage , was on purpose only to Favour , or fall In with the Papists . That which is said in Right to All , ought not to be interpreted in Favour to Any . In the Third place , for the Alteration mentioned , it is to be known , that when the Author had drew up this Book , he left it with a Non-conformist Doctor to shew it to his Brethren ; who return'd it after a while , telling him , That they Disliked some passages in it ; which made him put it into some other hands , who afterwards , while he was Absent , printed it . They altered nothing , but when it came out , the Author indeed found his Brethren Offended at some things , and that passage most obnoxious to Exception : so that he presenrly made his Emendations , and seeing the Book ill Printed , intended in time to have another Impression . Upon this , it appears the Doctor is again Mistaken , in regard to this Alteration which he Quotes , who judges the Reason of the Change , to be only because of the Times . The True Reason ( sayes he ) is , because Then was Then , and Now is Now. The True Reason , as if he knew it , when you see how perfectly he is out in his Confidence , as well as his Conjectures . The making the Emendations which he did , at the present Season , is a Demonstration . The Nonconformists are here Suspected or Impeached by this Doctor , for Favouring & Ioyning with the Papists , because of a passage in that Book ; when the very Reason of Altering that passage was , because of their presumed Finding Fault with it . In the Last place , we have here , not only a Mistake in the Doctor ( which might be born ) but an open Wrong or Injury , if it be not want of Consideration . The Doctor Thinks , or Speaks , as if the Author ( in Re-printing the Book ) had Changed his Opinion ; wherein I count he most of all is Out , and most to Blame . He who drew up the Book , is not one of that Humour , as to Turn with the Times , but rather against them . The Opinion he offered in the Year 75 , is the same with what he holds now in the Year 80. Here is an Alteration indeed as to more Words , or some other words , but the same Opinion or Solution , with the Difference only of a farther Explication of it , and nothing else therein ( besides avoiding offence ) entended . The Author had been wary in declaring the Toleration he proposed to be a Limited one , and provided against the Iesuite upon reason of State , and shewed his dread of Popery in Dominion , but had omitted the distinction of a toleration in regard to Publick Assemblies , and the Private exercise of a Man 's own Religion . He explains himself therefore by way of supply , signifying that what he said at first , should be taken in regard to the tolerating the Papist only privately , as his meaning really was then , and is now but fullier expressed . This is the Opinion he recedes not from ( whether peculiar to himself or not ) that No Man should be persecuted meerly for his Conscience , if there be no other Reason . Whether a Man be a Dissenter of one kind , or of another , The Common Rule of Christianty must be remembred ( he sayes ) still , that we do to all Men , as we would be done by , and that with what Measure we mete to others , it shall be met to us again . These Words remain in all the Impressions . And now for the Title , I have this also to Answer . The Book as it came out An. 75. was then gone , and now Re-printed against the Parliament Sate ; but they not Sitting , was laid by till the Doctor 's Sermon comming out , it was thought Seasonable . The Doctor Charges the Nonconformists Meetings with Schisme . This Book gives an account of their Meetings , and Vindicates them from Schisme : and forasmuch , as something was Inserted in regard to the People ( whom his Charge mainly concerns ) when the Ministers only were Vindicated in the First Edition , and the first Sheet was new Printed over on purpose , and the Doctor named , it was sent out with this also in the Title . There was no Concealment that it was a former Book , it was still call'd The Peaceable Design , and said to be Renewed ; but there was this Addition , and this Reason . And so I have given an Account of Doctor Stillingfleet's Book , so far as concerns that Author ; and do not doubt , but the Doctor will have an Account also from others so far as it concerns them , in due Season . As Mr. Baxter , Mr. Alsop , Dr. Owen . And here I had thought to have given over , and got one of these Friends to have put so much for me in one of their Books : but when I remember there is a Postscript to the last Impression of the Book mentioned , and what there is said , and with what openness ; I must needs say , that I did expect something from a Candid person , more like a Gentleman ; that is , so much Ingenuity as to cover a Fault which was confessed , rather than expose it , if there were any : but I see there is nothing of this Nature , no such Ingenuity I thought , to be expected from the Doctor . I am sensible of his Spirit , and that temper I observe in him , from a few Words let out of his Soul here and there , in this Ironical Way of his , which is a sufficient Indication of what kind of Estimation he hath of himself , in his contempt of others . I will give one instance in a place somewhere , where he is speaking of Mr. Alsop . He begins his Sentence , This Learned Man , but before he ends it , he tells us of an Admirable Peice of his Reading : so that when I was thinking him to be in earnest , I find it only to disdain him . I do therefore hate such a counterfeit Epithet as this is , and these fleering Expressions . It is all one in good earnest , as if he should more at large speak thus to his Readers . Readers , you may perhaps think that Mr. Alsop is a Learned Man ; but alass , What is he in comparison of me ? I am the Man that have all Learning in me . 'T is I have done such Feats , especially against the Papists . I am the Man that have Kill'd the Philistine . I forbear to mention a place where he Treats this same Worthy Man , after the rate , as if he were some Person distraught , which is a vile Abuse , but that is not the thing I Note . Another Instance I must not forbear , in regard to Mr. Baxter , and it is this , That when he at first names that Good Man , he tells us he Pitties him . Mr. Baxter belike , is one scarce worthy of the Doctors Conquest , but fit for his Compassion . And can the Doctor here be in good earnest ? Mr. Baxter certainly is not an Enemy so Contemptible , nor the Doctor I hope quite so Elated , as he is Idle . The Doctor is one who may look on himself to have Abilities in some regard , which Mr. Baxter hath not ; but if he should really value himself mith Mr. Baxter , upon the account of a Profound Divine ( which one may think here he would be at ) , he is a Man who must want that Modesty in good Earnest , whereof he makes a Shew in the Beginning of his Book , upon a Comparison of his with Iewel . The Doctor hath Learning , and hath apt Words , and is a ready sufficient Man : but Mr. Baxter is really a Man Extraordinary , and whose Talents are of another sort , than the Doctors can reach unto . Mr. Baxter is one , I will say , like the Man in the Neighbourhood , who is first up , and all the Neighbours come for Fire to his House : that is , one from whom the present Age do fetch Light , and unto whom the Ages to come will bring Honour . Neither care I for any Bodies saying this is Odious , for the Old-Proverb shall not hinder me to end the Comparison . The Doctor is one as well as others who may be willing to Learn ( or else I am sure be will have the more need to be Taught ) of that Man whom he Pitties . It is fit after I have said this , that I make it good . And there is a Dispute between these Two , concerning the National Church , will help me to do it . If there be a National Church , it must have a Head , a Constitutive-Head , sayes Mr. Baxter : and therefore asks the Doctor where the Constitutive Regent part of the Church of Eng - is to be placed ? It is a matter of Polity the Doctor is put upon : The Question also seems something Perplext , it may be on purpose to try the Doctor , but this we find , the Doctor is posed , that is flat , for he cannot Answer , but is driven to say there is no such Head , and that there is no need of any ; which is the Absurdity unto which the Opponent would drive him . If ever any Boy in the higher Form at School , was posed by his Master , the Doctor here is posed , who is indeed in Mr. Baxter's Hands , no other but such a one , when he takes him on such a point , where his Books , and Polite Style do not serve him . That there is a Government in the Church of England , I hope the Doctor does not doubt , who pleads for Conformity to it . Where there is a Government established , there must be a Political Society ; Every Political Body consists of a Pars Imperans & subdita . Does , or does not the Doctor know this ? If the Church of England then be a Political Church , it must have a Regent part , and this Constitutive Regent part must be Assigned . The Doctor here is indeed something more Unfortunate in his Reading , than he uses , or else it need not be so hard for any , to find out , where the Head , or Regent part of every Political Society is , or must be placed , whether Mr. Baxter contradicts it or not . There are therefore certain Rights of Soveraignty , Iura Magistatis ( as Writers of Politicks do call them ) or Prerogatives , and where those Rights are invested , there the Headship must be placed . The chief of these Rights is Legislation . Wheresoever then the Power of giving Laws to any Society is found , there must this Constitutive Regent part , which Mr. Baxter enquires for ; be Assigned . The Church of England , now we know , hath Her Laws : There are Laws Ecclesiastical , and these are called Canons , or Constitutions . We must then enquire where it is , the Power of Making these does lye . And here we find , that the Arch-Bishop of the Province , with the Bish●ps and Clerks making up a Convocation , do frame these Canons . If the Doctor now could but prove , That the Hierarchy of the Church thus Congregated , were certainly of Divine Institution , so that there needed no other Authority , but of the Convocation only , for their Ratification ; then could he perfectly assign to us such a Head as Mr. Baxter seeks . But forasmuch as there is no Authority in the Convocation when they have Composed their Canons , to Impose any of them upon the Church , or to oblige the Conscience of any by them , until they are ratifyed by the Authority of the King ; it is manifest both that this Hierarchy of the Nation is but of Human Right , and that the King alone ( the Power of Legislation , which proves it , lying only in him ) is , and must be , the Head of the Church , in this Kingdom . And that this certainly is so , it is declared in the Statute of Henry the Eighth , That the King shall be taken for the only Supream Head of the Church , called Ecclesia Anglicana . To understand this , The Church may be consid●red , we are to know , as Universal , and so is Christ the Head of it , and can only give Laws to it : Or as Particular , and so the Pastors are Heads , and Rule it : Or as National , ( to wit , as it is according to the Statute Ecclesia Anglicana ) and so the Magistrate is Head , and makes Laws for it . I will add ; There is something Essential to the Church of Christ , and something Accidental . That there should be Persons , who Meet to Worship God and Christ , and be put in Order for it , is of Christ's Appointment , and Necessary to his Church . Of these Particular Persons and Churches , the Catholick Church consists . To be Particular then , or Universal , is of Essential Consideration to Christ's Church : But to be National , is of Accidental Consideration . That all the People of a Land should be Christian , and the Magistrate also , is ( I say ) an Accidental thing to the Church , which may Exist where that is not : Upon which account , though the Magistrate be none of Christ's proper Officers , yet may he be Head of his Church , and Constitutive Head of it , as undet his Dominions , because he is Head not in any Essential , but in this Accidental Consideration of it . I will now set down the Doctor 's own Words . Pag. 301. We deny any Necessity of any such Constitutive Regent Part , or one Formal Ecclesiastical Head , as Essential to a National-Church . For a National Consent is as sufficient to make a National-Church , as an Universal-Consent to make a Catholick-Church . In this Determination of the Point , when the Doctor denyes any Necessity of such a Head , I hope , he is not so frivolous , as to believe One in this Nation , and not to tell it . So long as the Church of England is a Political Church , and hath a Government establish't , it must have its Regent Part , as well as the Part Ruled ; and to deny the Necessity of One , is all one as to say there is None . I press the Doctor : Is it a Political-Church , or no ? If it be , he must find it a Head : If it be not , then it is only a Community of Christians , amongst whom , it must be supposed , there is no Government ( as yet ) introduced ; and then shall our Ecclesiastical Laws , Canons , and Constitutions , our Bishops and Arch-Bishops , with the whole . Constitution we have already , be hurled in the Dust. The Doctor will be a fine Champion for the Church , if he persists to say this . We deny any Necessity of any such Constitutive Regent Part , or one Formal Ecclesiastical Head , as Essential to a National-Church . The Doctor here , who is posed with the Question , is confounded with the Terms . He should distinguish between a He●d , and a Formal Ecclesiastical Head ; a Regent Part , and an Ecclesiastical Regent Part ; a Constitutive Regent Part , and a Formal Ecclesiastical Head of the Church of England . Though a National - Church hath no Ecclesiastical Head , it hath a Head , a Regent Part , a Constitutive Regent Part , under this Accidental Consideration of the Church as National , though not under the Essential Consideration of it as the Church of Christ. If the Doctor had light upon it in some of his Books , that the King of England represents Two Persons , an Ecclesiastical Person while He presides by His Authority in the Convocation , and so is Head of the Church ; and a Civil Person , while He sits with the Parliament , and so is Head of the State , and upon the account of both , the Fountain of all Obligation upon the Subject , both from the Canons of the Church , and Statutes of the Realm , I cannot tell how he might have put Mr. Baxter to it : But so long as the King is not indeed both Supream Magistrate , and High-Priest , as the Maccabees were , and neither of them think otherwise of the King , than Magistrate only , ( that is , Supream Coercive Governour ) it is this which is here said , must be the Expedient to remove the Bone from between them . It is said in Scripture , That Kings and Queens shall be Nursing-Fathers and Nursing-Mothers to the Church . As they are Fathers , they are Heads : As Nursing-Fathers , it shews their Power is not Internal to the Church , but External , as Divines speak , that is of another kind than that which is proper to Spiritual Fathers , the Pastors , or Christ's own Officers . The Authority of Kings over the Church , is Objective , ( they say , Circa Sacra ) not Formal : That is , it is Objectively Ecclesiastical , and Formally Civil . And as this is so , I apprehend in like manner , that the Society of Christians in a Nation ( as the whole Nation are such ) is Objectively a Church , and Formally a Kingdom , or Common-Wealth of Christians ; and so may the Christian Magistrate be the Constitutive Regent Part of it . Well! But what Argument hath the Doctor to prove that there is no necessity for a National Church , to have a Constitutive Head , essential to it ; that is essential to it , not as the Church of Christ ; but under a National Consideration ? He hath no Argument , but brings another Instance , and that is of the Catholick Church visible , which he saith , hath no Head neither . The Doctor is miserably driven to the Wall , when he is driven hither . There was never any Protestant doubted , but that Iesus Christ is the Head of the Catholick Church ; and if he be the Head of it as Universal , he must be the Head of it , whether Visible or Invisible . But Christ is not ( sayes he ) a Visible Head. Poor ! If this were true , it is enough that he is the Head of those who are Visible : but yet he is out even in this , for though Christ be not Caput Visum , he is Caput Visibile . He is not seen on Earth , but he is seen in Heaven . Nay , he was seen on Earth by Paul and Stephen , and will Appear as he is at the Great Day . And what thinks the Doctor of Christ before his Ascension ; was he Head then ? Nay , did not Christ while upon Earth give Laws for his Church , appoint Officers , and Commission his Apostles to gather Christian Societies in the World ? And is not his Government over them , a Visible Ecclesiastical Government , where the Officers are Visible , and the Members Visible ; and is not he the Head then of the Church Visible ? Are not making Laws , and Appointing Officers , the Rights of a Head ? When that Article was put in the Creed , I Believe the Catholick Church ; I would ask the Doctor , Whether this Distinction of Visible and Invisible was used in the World ? And if it was not , when it arose , it could not take off any thing of Christ's Headship . When both Visible and Invisible were but one , he must be Head of both . Again , there are some Learned Men deny a Catholick Church Visible . The Doctor does hold it . And what if they should advance against him this Argument ? If there be no Catholick Visible Head , there is no Catholick Church Visible . But there is no Catholick Visible Head. The Minor is the Doctors , and the Major is to be denyed of no other but the Doctor . Let us proceed to the bottom . We have sounded the Doctors Invention ; let us try his Reason . There is no necessity of such a Head ( sayes he ) for a National Consent is as sufficient to make a National Church , as an Universal Consent to make a Catholick Church . This is the Doctors Reason . It is Consent alone makes a Church or Society , though it hath no Head. The Consent of a Nation makes a National Church , the Consent of All Christians the Catholick Church , the Consent of a Particular Company , a Particular Church or Congregation . This is his bottom , and it is something , but exceeding rawly spoken . Let us understand therefore , where there is a company of Persons , who have no power one over another , that might receive mutual Advantage , if United to that end ; such a Company are called a Community . If they agree together for the obtainment of that end , to come into an Order of Superiority and Inferiority , that makes it a Society , or Political Body . If the end be for that good which is only Temporal , it is called a Common-Wealth : if for that which is Spiritual , it is a Church . The Doctor now is to be askt , What Consent it is that he means ? If he means by his Consent , the Agreement which People make at first , when they enter into Society , it is true , that their Consent is the Foundation : but the Doctor here I hope does see that this Consent is for the having a Head , and Government , and the pitching upon the Sort , or Manner of the Government they would have ; which Agreement is called the Constitution . It is not this Consent therefore the Doctor should mean , which is not also applicable to the Catholick Church ( in which he Instances ) whose Head and Government is not of Mans Election , but of the Will of God only . By the way for the National Church , It is true , that Particular Churches in a Nation , being of Divine Appointment , the Pastors or Ministers who have the Rule over their Flocks In Actu Primo , that is , the Right of Discipline and Censure , may agree to a delegating that power In Actu Secundo , or the Exercise of it ( for Reasons of Prudence ) to a Superintendent , called a Bishop , who shall be Supervised by an Arch-Bishop ; and that the Arch-Bishop , Bishops , and Clerks , chosen out of themselves , met in a Convocation , shall have the Power of making Laws , or Canons , by which they will be Governed . Upon such a Consent , as this here appears a Political National Church in the Constitution , wherein is an Ecclesiastical Formal Constitutive Regent Part , or Head over an Organical Body for the Administration , and that founded upon the true Bottom , upon which all rightly constituted Societies do stand , the Agreement of the Community . The Regent Part here is placed not in One Person ( which does not need ) but in One Corporation , or United Assembly , whereof the Arch-Bishop is but a chief part , as the Bishops are : and I would humbly ask Mr. Baxter what he thinks of it . For as for the Doctor , I think not him a Competent Judge , not so much because he is not versed in that sort of Study , as the other is ; but because of his departure from himself in the Prudentials of his Irenicum , and being thereby now engaged to maintain the Government of our Church to be of Divine Right , he must not receive this Notion , which , let it shew him never so clear and firm a Ground to build the same upon , does make it of Human Institution . If by his consent , he means the consent of every Man in particular , to be of such a Church or Society , it is true that a Mans consent does make him a Member , so as without it he could be none : but the Church or Society , must be supposed to be Formed before of the Ruling , and Ruled Part , and his Consent to be a Member , is a consent to be Ruled , and to own such a Head , as well as to enjoy the Benefits of such a Society . This Consent is the Condition upon which he hath right to be a Member , it is the Ratio Fundandi of his Membership , and the Condition upon which the Ruler hath Authority over him in particular ( when we suppose he may otherwise be at his own choice ) : but if a Man shall fancy that this Consent does make a Church or Society , as the Form that Constitutes it , as they must do , who suppose a Society to be Made , Formed , or Constituted , by this Consent without a Head , or the necessity of one ; it is such a raw , injudicious , indigested Conception , as could have never once swum in the Thoughts of so Learned a Person , if he had a faculty for beating out a Notion , so good as he has for Books , and negligence toward others that endeavour it . It is true , there is no Political Society , whether Civil or Ecclesiastical , but there must be Consent and Union ; but it is not this Consent , and Union only makes it a Church or Common-Wealth . A Vicinity may have Concord , nay a Herd ; and there is Consent in a Society in Fieri , not yet Organiz'd , or Unform'd . There is something that gives the Name and Being , and makes a Society to be that which it is , in specie different from others , which is not I say Consent , but it is an Order of Superiority and Inferiority upon Consent , that does this ; and that is all one , as to be the Form that Constitutes the Society : And Consequently , when I find the Doctor ( being at last drawn to it ) come to such a Determination as this about the Point , that There is no necessity of a Constitutive Head , because a National Consent makes a National Church , I must pronounce it such a grave Nothing , such a speaking Nothing with Gravity , and pretence of being Wiser too than his fellows , that if he do not come to be ashamed before Mr. Baxter has done with him , or has reason to be so , I will be exposed to shame my self for my speaking thus freely , plainly , and honestly , as another person perhaps would not do . The truth is , it is pity the Doctor did declare his Heart while he was Young against the Divine Right of Episcopacy , seeing he hath occasion now for another Opinion . Whether out of Prudence or Conscience , whether for want of more Light then , or more full Light now ; it is God , and himself knows , and I Judge not . But I do perceive this , that it hath exposed him much , and that not only to such a sawcy Man as Mr. Alsop , to style him This Weather-Cock : but to such a serious Man as Mr. Baxter ; to drive him into such distress . For so long ( I must still say ) as the Doctor is engaged to hold the Government of Episcopacy , as it is exercised in the Church of England , to be of Divine Right ; he must maintain also her proper Constituting Officers to be of Christs appointment , and then find out a Constitutive Head of it , or he is gone . And seeing he cannot do this , but is forced to grant there is no such Head , and that there is no need of any , it is plain that his Cause is lost . I will sum up my Answer again . The Doctor 's Determination is , We deny the necessity of any such Regent Part. For a National Consent is as sufficient to make a National Church , as an Universal Consent to make a Catholick Church . It is well he sayes , As Sufficient , because , That may excuse him something , if neither of them be Sufficient , as it appears they are not without a Head. I have distinguished therefore two Consents . A Consent that goes to the Making a Society or Church ; and a Consent for coming into the same , when it is Made . A Consent that goes to the Constitution , and a Consent , that goes to put a Man under the Administration . When the Doctor Argues from the Catholick , to a National Church ; that , As an Universal Consent makes the Catholick Church : So a National Consent the National Church ; he must not be understood to mean it of the Former Consent , because there is no such Consent as that imaginable , in regard to the Catholick Church . There can be no coming together possibly of the Community of the whole Christian World , to agree to such a Constitution . The Catholick Church is not made by the consent of men , but is of God's Ordination altogether . Nor can he be understood of the Latter consent , because a consent to be a Member of a Church or Society already Made , is not that consent which goes to the Making it . A consent to be a Christian , or of the Church Catholick , is to consent to have Christ for my Lord and Head. But how a consent to have Christ for ones Head , should prove that Consent makes a Church without a Head , is a reasoning I am yet to understand . For the former consent , there is here none of it : And from the latter , there can be no Argument . Again , The Catholick Church Visible in its Nature , can never be Organical . It hath a Head , and all the Particular Churches in the Earth , are the parts of it . Nay , there were at first , Universal Officers , gifted with proper Gifts , as the Gifts of Tongues , sutable to such an Office : But these were only to gather Particular Churches throughout the World ; and it never was the designe of the Head , that there should be a Form of Polity introduced into an Oecumenical Society , that by the Organs of Bishops , Arch-Bishops , Patriarchs , General Councils , and a Pope , a Catholick Visible Government should be Administred so , as to make the whole Earth a Political Church . And consequently , the Doctors Arguing from the Catholick to a National Church , cannot be good . Not only because there is no such Constitution as this by consent imaginable ( which I shall say principally ) as to the Catholick Church ( The True Head of this Church being not chosen by Man's consent , and the False Head , I hope , we are never like to choose ) : But because , upon supposition that the Doctors Consent ( some way or other as he means ) did make it , he must suppose this Universal Church , as such , to be on Earth , a compleat Organized Body , or he must make the National Church an In-organical Body ; and by either way he drops his Cause . I do now wonder therefore at the Doctor , what these first Apprehensions of something indeed , he knew not what , in his mind , should mean. How a man , whose Parts are so great , should be so slender in his Reasonings ; and why he should undertake the Resolution of such a Point , as he is no body at , at all . The Doctor certainly has no reason therefore , to insult over any body , or contemn any , and much less to Pity Mr. Baxter ; which Pity , by interpretation , is Slight . Mr. Baxter is a man that is not to be Pityed , nor indeed to be Envied ; for we usually don 't aspire to be equal to Singular persons . The Doctor has his Excellencies other ways , but he hath not Mr. Baxter's . The Doctor 's Soul is made of Free-stone , you shall have from him Polished Learning ; Mr. Baxter's is made of Flint , you shall have from him Acute Truth . It is the Flint , not the Free-stone , that strikes Light. A quick Apprehension ; a d●ep Judgment , a vast Invention ; Exquisite Notion . A Pen consequently , that is but turning the cock , and it will run at any time a Sermon full , or a Book full , as he hath Occasion . There is a Book I understand , of his now sending out , which hath been many a year in Study ( He is usually too sudden ) ; it is a Methodical system of Divinity , fit for Students at the University . I believe , that many of our Episcopal-Divines will speak lightly of it , but not read it ; For my part , through his having this one Chief Work , happily in Latin , I rejoyce from my heart , that Forreign Divines who are not yet Prejudiced , as Ours are , will come to know him . Above all yet , Mr. Baxter is a Holy Man , who will be for ever greater in his own Refusing a Bishoprick , than the Doctor can be in Getting one ; if the present ill managing of this Cause does not preclude his having any . And now , I could not Answer it to my self , if I should leave this Discourse without returning to the Matter , to make some Improvement of it . From this piece of Doctrine then before ( wherein I wonder how the Doctor should stumble so at noon day ) that the Church of England is so far Erastian , that She will not admit of Two Co-ordinate Powers with respect to the Church and the State of this Nation , but doth choose to Own and Acknowledge the KING to be the only Head of Both ; we have a Dore open'd for Union , which hath hardly been thought on by any of those Pious and Learned men , whose Souls heretofore have so much breathed after it . Archbishop Usher hath left us his Model for an Accommodation : And it hath been upon the hearts generally of all Moderate Persons , that a reduction of such a Government into our Church , as was in in the Primitive Times ( when there was a Consessus Presbyterorum joyn'd with the Bishop in all his Acts of Ordination and Jurisdiction ) were the Way , and only Effectual Way to our True Happiness and Reformation . Unto which , if one thing more might be Added , that is , If the Common-Prayer might be new Cast ( it being fit , that such a Vessel for the Sanctuary should be all of Pure Gold ) so as the whole of it were composed of Scripture-Phrase altogether , leaving nothing at all lyable any more to Exception , unless the Imposition of a Form only ( which I doubt not but is also Justifiable by Scripture-Instances , as well as Sound Reason ) it might go near to put an end to all Dissention among the Sober and Peaceable of the Nation . It is this I know is apt to recur into the Imaginations of Good Men , and forasmuch as there was lately two Bills prepared , for Comprehension ( or Uniting the Protestants ) , and for Indulgence ( or repealing the Penal Statutes ) ; I shall not I hope incur any blame if I apprehend that such Men who are most considerate , and intent upon the Interest of God , in what they seek , do , or did look upon either of such Bills , as no other than an English Interim , preparative to this Higher Concord , and Union of the Bishop with his Presbyters , according to the Primitive Pattern mentioned , as soon as more mellow opportunity , and well advised Piety , should administer unto such farther Perfection . Nevertheless , in regard there is no Uniting of a Nation , can be supposed by any Model , but such as is of H●man Contrivance ; and there are Multitudes of Holy , and Learned Men in this Kingdom , that do believe the way of their Gathered Congregations , is after a higher Pattern , than this of Primitive Episcopacy it self , i● there were any hope of the return of it ; it is manifest that there is no Society which is National in England , could be formed on these terms , because these Congregational Men can never recede from that which is of Divine Appointment , for the sake of any Antiquity whatsoever . They do hold Particular Churches to be of Christ's ▪ Institution , and Diocesan of Ecclesiastical Consent only , and under the Notion of Divine Right , it is Sin to them , to Submit to any Bishop . There is another Notion then , that must be advanced to take in these Good Men of This Way , as well as those of the Parochial and Diocesan Way , into one Political Body , for the making up the National Church of England , whereof the King is Head , as I have been speaking : and that is by an Act of Parliament , Legitimating these Meetings of the Nonconformists , so as to become thereby immediately Parts of the Church , as National , no less than the Parochial Assemblies . It was a good thing in the House of Commons , that they were about to free many Innocent Men , from the danger of the Penal Statutes ; but the making such Meetings to be Legal , is a Design of another Nature , of a far greater , nobler , and vast Importance . The Nonconformist as well as Conformist , The Congregationalist as well as Presbyterian , do acknowledg the King's Supremacy , and can take the Oath . The one , as well as the other , therefore do own an External Regiment of the Magistrate over their Churches , so as to be punishable by him ▪ for any neglect of the Gospel Order , which themselves profess ; or for any Rules they make , or Things they do , which are repugnant to the Peace of the Kingdom . If it shall please the King consequently , to commit any part of that Authority of his , which he hath Circa Sacra , to be exercised by the Bishops , as Ecclesiastical Magistrates under him , they can submit to a Visitation under them , upon that account : though they acknowledge them not to be Christs Officers , bearing , or having any Internal Church-Power from him , over them , or any other , but their own Charge . Upon which account it appears further , how the outward Dignity , and Grandeur of the Bishop need not be Diminished , but enhaunced ; and his Superintendency extended over the Congregational , as well as the Parochial Churches : Provided only , he will but keep within his Line ; that is the Line of the King , and meddle not with Christ's Jurisdiction . Neither will they envy him his Barony , and sitting in the Parliament . And if it should seem farther good here to a Parliament in one and the same Act , that Legitimates such Meetings , to appoint that unto the two Clerks , which are Elected by the Ministers of every Diocess ; there should be one more chose by the Congregationalists , likewise , for every Convocation ; to joyn with them in Consultation , that such Canons , and such only may be framed , as tend to the propagation of Holiness and Peace , throughout all the Churches , as we●l Congregational as Parochial ; who does not see , how by this means , one Organ more should be added to this great Political Society , for deriving an influence from this Head , to these Parts of the Body , as well as others , which now seem neglected , and to have no care taken of them . And this brings into my mind , a Text of the Apostle . God hath tempered the Body together , having given abundant Honour to that part which lacked : That there should be no Schisme in the Body , but that the Members should have the same care of one another . From which Text ( if I may go a little about , to come the nearer home ) we may understand where the Core of that Evil we call Schisme , does lye ; and that is mainly in the Want of that Love , and that Care which the Members owe one to another . It will follow , that whosoever they be , whether Conformist or Nonconformist , who do care least for the Concord , and Edification of the whole Body ; those are like to be found most Guilty of that Sin in the Sight of God. The Nonconformist Minister does often come to the Parish Church , but the Conformist Minister comes never to his Meeting ; and , Which then of the Two , is the greater Separatist ? The Meetings of the one , and of the other , as they are Particular Churches , are Churches of Christ , and Parts of the Universal , and so of Divine , through Quatenus Parochial , of Human Institution . They both agree in the same Doctrine , and the same Sacraments . They have one God , one Hope of our Calling , one Lord , one Faith , one Baptism . They differ somthing indeed in Opinion about the Church , as to the external Constitution , and Discipline of it , and about some Rites and Practices , which makes them go into distinct Congregations . But is their going only to two Meetings enough to make Both , or Either of them , to be Guilty of this Sin of Schisme ? Separation I take it , in its self , simply considered , is neither Good nor Evil ; and there must be something that makes such a Separation to be Sinful , or else it is not to be accounted Schisme . If a Man shall Separate from the Parish Church , upon the perswasion that those Churches are no true Churches , I take such a Separation to be a high breach of Charity , which must therefore render it Sinful , and Consequently Schisme . If any shall Separate out of Pride , Contention , or any the like Sinful Cause , or to any Sinful End , as Worldly Gain ( for to some , Gain is Godliness ) , or Vain Glory : this will make such a Separation to be still Sinful , and so Schisme . It were the part then of such a Convocation before mentioned , that is , of Ministers consisting of both sorts , to be sure to agree upon this , That , Neither Church ( or any Members of Either ) shall Unchurch one another : and , That no Man should depart from the One Church to the Other , but upon a sufficient peaceable Reason , under the pain of Ecclesiastical Censure . They should not permit any person unlearned , till come to very grave Years ( which are past Heat and Ostentation ) to Exercise in these Meetings : They should decree the Doors of such Meetings to be kept open , that the Magistrate may be secure against Sedition . They should determine many things of such a Nature ; but especially , that when a Man hath his choice to be of what Congregation he will , in regard to Fixed Communion , as he finds it most conducive to his Souls Edification ; yet should he be allowed , and enjoyned to come Occasionally also to the Parish ▪ Meetings ( so far as he can in point of Conscience ) , for the testifying his Union with the Body , as the Church is National in this Kingdom . And I would have persons likewise , who come for their Stated Worship to the Parish Church , to go sometimes to the Meetings also without scruple , by the way of Occasional Communion . I will here deliver my own Soul. I know that the Laws of the Magistrate that are Good , do Bind the Conscience : but there are two Cases that Loose a Man from Obedience . One is , When that which is Commanded , is against his Conscience : and the Other is , When that which is Commanded , is Superseded by a Duty of greater concernment . I cannot say for my part , that to go to Church , and hear Common-Prayer , is against my Conscience ; though a thorough Conformity in all things , on the Ministers part , is like still to be so ; seeing the Doctor himself does shrink from a Defence of the Lawfulness of That : but this I can say , that when it is my duty to go to Church , and my duty also to go Preach ( supposing I am called to one of these Meetings ) , the leaving undone that Duty , which is the Less , for the doing the Other that can't be done otherwise , is no Sin , or Evil , as I am perswaded in my Judgment . And it is upon the Plea of the Greater Duty , that the Peaceable Design does stand . I know well how my Brethren state Their Case , They will have going to Their Meetings , to be for their Fixed Communion ; and allow Occasional Communion with the Parish Church , to defend themselves from Schisme : but I , for my part must confess , that I see not , and cannot see my Defence to be so Safe , unless I take the Parish Assembly ( where I have convenience ) for my Fixed Communion , and my Preaching in the Meetings , and the Peoples going to them , to be Occasional only , for our Greater or Farther Edification . The Doctor therefore should indeed have taken particular Notice of this , and Providing only against such Preaching to be at that time , when Publick Authority requires the General Attendance otherwhere , he should , by giving an Approbation to such a State of Our Cause , have consulted his Own , both with more Judgment , and with more Moderation , then for ought I see he hath done , or was able to do . Indeed if the Scene were altered , I need not be so wary . If these Separate Assemblies were made Legal , the Schisme presently , in reference to the National Church were at an End. Schisme is a Separation from that Church , whereof we ought , or are bound to be Members : If the Supreme Authority then loose our Obligation to the Parish Meeting , so that we are bound no longer , the Iniquity upon that account , is not to be Found , and the Schisme gone . It is one Act of Parliament would give a full Answer , to all Mens Arguments . In the mean time , the Non-conformists I know , have other Pleas besides One for what they do . They think themselves bound in Conscience to Meet , and Preach , and account it Serving God , and Doing their Duty . The Doctor and others call it Sin and Wickedness . When I Hear such Sayings therefore , and Read such Books , I may still bear Reverence to the Persons , but I do not in my Heart , care one Penny for what they say ; for , there is a Conscience within quite above such Words . They may cry , This is Schism ; There never was such Horrible Schism , as this Practise , heard of , before in the Christian World sayes one very serious Author , whom I name not : but I am not moved for all that . I cannot think a Nonconformist Meeting such a Horrible Creature ( considering how our case in England now stands ) as these Church-Men generally would make it . The great Bear ( I must count still ) hath been lead so long about the Streets , that the very Children are no longer afraid of it . Not but I am sensible of the dangerous consequence into which our Divisions may bring us ; but who can help it ? Who is the Cause of them ? Who is in Fault , is the Question . Who is it can Remedy these Terms imposed on us as necessary to Communion ? The Nonconformist hath no Conscience of Sin upon him in the thing ; and if he cannot have Peace with his Brethren of the Church , upon any terms but Full Conforming , it is God must be the Judg , and the Bishop and Presbyterian , the Doctor and Mr. Baxter , shall know which of them it is , that are to Blame at the Great Day . And wherefore then were ye not afraid to speak against my servant Moses ? The Doctor had no Need to lay out his Parts upon such a Design as that he hath under his hands : Nor has he Reason ( I must inculcate ) to Despise or Scorn , no nor to Slight , or Neglect any body , though the Meanest person . There is a late Reverend Conformist ( for so I take him to be ) who in a certain Book , Entituled , Liberty of Conscience , in its order to Universal Peace , hath deserved better of us . I suppose ( sayes he ) there is a Society , or Societies of Christians , that hold Christ the Head , and the great points of Union ; but refuse to Ioyn in such Opinion or Practise , as they conceive not Allowable by the Word of God ; nor can they , that require their Compliance , pretend on their part , that the things are Absolute Necessary to make a Member of the Body of Christ : In this case , I say , he is only the Schismatick that hath not a Love , that hath no Sympathy with the Body ; and therefore , if neither hath , they must be both Schismaticks . I should not fill so much room with a Quotation , but that I am taken with the Genius of the Writer . He is a man quite Unknown to me , but he hath a fine Spirit , and his Book savours of it : That is , so Generous , so Candid , so Benign towards the Dissenters ; as the temper is quite contrary , in the Authors , of the Friendly Debate , the Ecclesiastical Polity , and the Unreasonableness of Separation . I am concern'd , I must needs say , that I put these three Names together ; Not that the Authors of either of the first Books , are men of less bright Parts , or that the Books have less Excellency of their kind , in them , than the last , but because of the reason , why I do it . For I must confess , it is a matter of real Offence to me , that a man who is so Learned a man , so Honoured a man throughout the Nation , should prove a Proud man , a Disdainful , Contemptuous person ; Which Temper , if it be Indulged , is so un-endurable by God and Man , that it will hurl any one into the dust : And I cannot do any better Service in the Earth to this otherwise very Worthy and Excellent Doctor , than to contribute the best I can to my utmost , for bringing him to some Ingenuous Sense and Amendment of it . And so I leave him to the World , to judg who is most fit to be Pityed , the Doctor himself , or Mr. Baxter . Thou shalt not Hate thy Brother in thy Heart , but thou shalt in any wife Rebuke him , and not suffer Sin upon him . THE END . ERRATA . PAge 8. Line 11. in some of the Copies the word Last is put for First . p. 26. l. 3. for shall read still . p. 27. l. 18. for own read once .